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The Mercury November, 1909 HELP THOSE WHO HELP US. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. Mak^« °f CAPS AND GOWNS To Gettysburg College, Lafayette, Lehigh, Dickinson, State College, Univ. of PeMi -ylvania, Harvard, Yale, Princeton, Wellesley, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods of Degrees To The Class of '10. We have begun our college campaign for next Spring and Summer. Over 25,000 employers look to Hapgoods for their men in sales, offices and technical positions in all departments. Most of these Arms use college men. They arrange with us to cover the en ire college world for them. We have a unique preposition of in mediate interest to any college man who will be open for a propo-sition. Let us tell you about it. Write to-day. TXL _,_^ _j c^ 17^ ,-~ " TIM JVJtTJOJVJJ, ORGJJYMZJITtOJV Of HfipGrOQEltB, BMUMM- BUOHMUBS. Commonwealth Trust Building, Philadelphia, Pa. HOTEL GETTYSBURG, Headquarters for BANQUETS. Electric Lights, Steam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. RATES $2.00 PER DAY. -/i/very G-ttaartea. B. B. Cqwoll, Proprietor. All our drugs aud chemicals are sold to you under a positive guarantee, pure and full strength. H. C. LANDAU, DRUGGIST. EVERYTHING A FIRST CLASS Drug Store should have Opposite Eagle Hotel. lfm0Vmmt*f^mt^mftlwt^n GETTYSBURG COLLEGE Gettysburg, Pa. - LIBRARY - I WE RECOMMEND THESE FIRMS. Established 18S7 by Allen Walton. ALLEN K. WALTON, Pres. and Treas. ROBT. J. WALTON, Supt. HUMMELSTOWN BROWN STONE COMPANY QUARRYMEN and Manufacturers of BUILDING STONE, SAWED FLAGGING and TILE. Waltonville, Duphin Co., Pa. CONTRACTORS FOR ALL KINDS OF CUT STONE WORK Telegraph and Express Address, Brownstone, Pa. Parties visiting quarries will leave cars at Brownstone Station on the P. & R. R. R. For Artistic Photographs —GO TO— TIPTON The Leader in PHOTO FASHIONS Frames and Passapartouts Made to Order. D. J. REILE, Clothing, Gent's Furnishings Sole Agent for the CRAWFORD SHOES, 13-15 Ohambersburg St. Come and Have a Good Shave or Hair Cut —AT— HARRY B. SEFTON'S BARBER SHOP 35 Baltimore St. Barber's Supplies a Specialty. Also choice line of Cigars. R. E. ZINN & BRO. DEALERS IN Groceries and Choice Provisions. Carlisle St., Gettysburg. THE GETTYSBURG DEPARTMENT STORE Successors to the L. M. Alleman Hardware Co., Manufacturer's Agent and Jobber of ' HARDWARE, OILS, PAINTS AND QUEENSWARE, GETTYSBURG, PA. The only Jobbing House in Adams County. PATRONIZE OUR ADVERTISERS. * 2 a, ft ft * « « » » *w ft *« a * * «« ft * ft ft .-■> a» * « Seligniqq ARE GETTYSBURG'S MOST RELIABLE TAILORS And show their appreciation of your patronage by giving you full value for your money, and closest attention to the wants of every customer. Give Them a « »»« *««* » « ft Your Patronage * « *»« » a »« »a * » «» ft ** ft »« « « ft «««»« * « ft « e» ft « ** »« « «« «« « ft * » « ft »* PATRONIZE OUR ADVERTISERS. A Special Proposition Is open for the first person ID any com-munity who will deal with us for a Piano or Organ. WEAVER ORGANS AND PIANOS have no question mark to the quality. I IIII I .__ _ _ Z WEAVER ORGAN AND PIANO CO., MANUFACTURERS, I YORK, PA , U S A. MAIL THIS COUPON TO US. Send me special proposition for the purchase of a Piano. Name Address m * .-I-. •I" •■!•■ T\ •*■ ± Students' Headquarters —FOR— HATS, SHOES, AND GENT'S FURNISHINGS. Sole Agent for WALK -OVER SHOES ECKERT'S STORE. Prices Always Right He Lutheran PubliGatiori Society No. 1424 Arch Street, PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitutions with pecuniary ad-vantage to yourself. Address HENRY 8. BONER, Supt. THE [UIERCORV The Literary Journal of Gettysburg College. VOL. XVII GETTYSBURG, PA., NOVEMBER, 1909 No. 6 CONTENTS. THE WBONG OP WASTE 2 DAVID M. CRIST, '10. FEESCOING A LOST ART 3 ELMER STOUFFER, '11. A HALLOWE'EN STOEY 7 SAMUEL BOWER, '10. THE VOTEE'S DOMINANT PBINCIPLES: WHAT THEY SHOULD BE 12 ROT V. DERR, '10. IS GEEMANY A MENACE TO THE WORLD'S PEACE? 15 C. M. ALLABACH, '11. A NAEEOW ESCAPE 16 R. L. MCNALLY, '13. THE "BACK HOME" BOY 20 EDWIN C. MORROW, '12. THE EVOLUTION OP THE BEAST 22 EDWARD N. FRYE, '10. THE SPIEIT OP THE PLACE 24 HARVEY S. HOSHOUR, '10. EDITORIALS '. 29 EXCHANGES 31 GETTYSBURG COLLEGE Gettysburg, Pa. | - LIBRARY - I THE MERCURY. THE WRONG OF WASTE. DAVID M. CRIST, '10. jO the contemplative mind one of the saddest things in the world is the waste that is going on, and has gone on ever since civilization dawned. Much of this waste is wretched, needless, wicked; it means human efforts thrown away; it is one form of homicide for it sacrifices life and the material that life thrives on, and thus it hampers progress. What does a grain of corn amount to? Nothing, we hear the wasteful man say. Yet the secretary of agriculture of Missouri computes that one grain on every ear of corn grown in his State alone would add one hundred thousand dollars to the wealth of the State each year. We have all been told what a large sum the saving of a few cents a day will amount to, if allowed to roll up for a period of years, yet we all go through life really unmindful of the possi-bilities there are in such little things. A Kansas statistician has recently figured that the men of that State are constantly wearing on their coat sleeves eighty thousand dollars worth of buttons which serve no earthly use. It is easy enough, of course, to over do economy and make it ridiculous, and it is often most difficult to say whether a given policy is wasteful or economical. In this country our railroads work their locomotives very hard, and wear them out in a few years, whereas in England locomotives are used very carefully, and are kept in service several times as long. The English blame our railroads for being wasteful in this, whereas our au-thorities hold that it is better to get the best wear out of any ma-chine in a reasonable time, and then scrap-heap it, and replace it with something newer and better. Large scale producers such as the Carnegie Steel Company of Pittsburg, have owed their success in no small degree to their lavish expenditures, or industrial experiments, and for the in-stallation of new machinery as soon as its superiority to that in use has been demonstrated. So ideas to what is waste will differ. Unquestionably we are wasting our coal, oil, natural gas, and THE MERCURY. 6 timber supplies in this country, but under the conditions it does not pay to husband these material resources. A few years ago the world became alarmed because its fuel supply seemed to be coming to an end. Now, we are harnessing the rivers, water-falls, and even the glaciers, and making them do much of the work that coal hitherto has done. There is no small doubt that before the coal supply is ex-hausted the world will be so completely electrified that the use of coal will have become obsolete. The waste of timber is more serious, and yet as lumber rises in price other materials will be developed to take its place, witness the present rapid introduc-tion of concrete for building purposes. This country would not be what it is if it had been developed UDcler such a saving policy as has necessarily dominated the rise of European nations, so it would be well for us to remember the words of Benjamin Franklin when he said: "What maintains one vice would bring up two children. Eemember many a little makes a nickle. and farther, beware of little expenses; a small leak will sink a great ship." FRESCOING A LOST ART. ELMER STOUFFER, '11. EW people realize that the frescos which they see on the walls of buildings are the remnants of a once great art. An art which for the number of men who were engaged at it and scope of application never had an equal. The history of this great form of art is long and of itself interesting to read. It is not the purpose in this article to give the history beyond what is necessary to the illustration of the subject in hand. It shall be our purpose to discuss the art as we know it, and the methods of the frescoer of to-day. It is claimed by many that the art of frescoing was known to the ancient Egyptians, but this is doubtful. If they knew any-thing at all about it, it could not have been more than enough THE MERCURY. •to cover the walls of their houses with the crudest and coarsest kinds of earth colors mixed with water. True one can find buildings decorated in patterns which are supposed to be genu-ine reproductions of ideas found on the walls of Egyptian ruins, but the methods of getting these actual designs are never told. The whole is fanciful and not certain enough to receive much consideration. The Greeks were familiar with the art of fres-coing but the extent to which they developed the art is uncer-tain. The excavations of Schlieman have brought forth some old decorated pieces of walls which were thought to be frescoes, but careful examination has shown them to be mere earth colors applied in various designs. The Hebrews it is certain knew nothing of frescoing. It was not until the beginning of the Christian era that the art rose to its fullest development. The Christian artist wanted an art which would properly express the emotions. The stirring scenes of the early Christian times were the subjects for the •church decorator to work upon. The art which he would use must be able to express faith, hope, joy, sorrow, grief, pain and things of that nature. Sculpture, the art of the Greeks, would not answer his purpose for that is essentially an art of repose. Frescoing seemed the only one capable of answering his purposes so he employed it. Even then the early decorator was held in check by ecclesiastical interference. In decorating the churches he was not permitted, even though he had the impulse, to use any type not traditional. For this reason we find nearly all the fres-coes of this period consist of the gaunt, pinched bodies of an-chorites and saints. In the sixteenth century this art reached its highest state of development. In this period some of the world's most famous frescoers lived, and some of the most noted frescoers were executed. Several of the works produced in this period are extant to this day. The wave of Iconoclast fanaticism which swept over Europe in the sixteenth century struck the art a blow from which it has never wholly recovered. In England nearly all the paintings were destroyed. In some churches they were merely defaced, hut in those churches where the frescoes could not be destroyed without permanently injuring the buildings, the despoilers cov- THE MERCURY. «red them up with lime. On the continent of Europe the hatred was not so intense, and it is doubtful whether any works of real value were destroyed. It is true, however, that when the Icono-clastic wave had swept away, the art was practically dead. In America very little is known about frescoing. Our near-est approach to it are the distemper paintings with which we decorate our theatres and churches. Several reasons might be mentioned for this, but the most reasonable seems to be that Americans are too impatient to apply themselves to a trade in which the first and chief requisite is painstaking precision. The Americans as a class are too much in a hurry to take the time which it is necessary to do a good work of frescoing. The aver-age American does not care what a piece of work costs but he invariably does want his work done at once. So little interest is taken in the art in America that not one color manufacturer is to be found who so much as manufacture the kind of color which mural decorators use. The American decorator must depend upon the shops of Germany for the colors which he uses. German workshops also supply America with her supply of deco-rators. Frescoing as clone in former times required a great deal more skill than it does to-day. The work was all done while the plaster was still soft. The decorator decided in the morning just about how much surface he wished to cover that day. The plasterer, who worked right with him, then finished that much. With a sharp pointed awl or some other instrument the deco-rator then marked the design in the plaster, and proceeded to his task. Sometimes a small design of the work in hand was made and kept lying by to refer to in case the decorator became puz-zled as to how to proceed. The necessity of this can readily be seen when one remembers that some of the great works of this kind were fifteen and sometimes twenty years in the accomplish-ment. If all which was marked could not be done in the day the plasterer cut the unfinished portion off and they began all over again. An almost perfect knowledge of pigments was ab-solutely essential to the decorator of the old time. Lime in dry-ing causes many colors to fade and some to become darker. It was necessary for the mechanic to know just what effect the lime tf**ftiufvrxv GETTYSBURG COLLEGE * Gettysburg, Pa. LIBRARY 10 THE MEBCURY. "An unlucky spot," sighed Proud Patrick. "He ain't the first, nor thirteenth to be tuk tar." Hattie came running in with the holy water bottle and Mis-tress Proud Patrick eagerly bathed poor Oiney's head. As the cold drops fell showering upon his face Oiney winced in spite of himself. "The color is comin' to his cheeks," said Hattie as she knelt over him solicitously. "The fire is warmin' him. He's comin' roun' all right." "God be thanked for holy water bottle said Mrs. Proud Pat-rick. "Let's raise him up a bit," said Del. "An' a drop of nice warm sweet milk with a pinch o' ginger and sugar might do the poor fello' good," said Hattie. "Bether couldn't be," said Del. "An' a bowl o' tea," added Chris. "An' a drop o' spirits," said Joe. At this insinuation a perceptible glow over-spread the features of the unconscious one and to the delight of Del and eve^one there, a sigh escaped his lips. "God be thanked," said Hattie. Del bent over his patient and softly whispered, "Oiney." Oiney slowly opened his eyes and looked wonderingly and in-quiringly about him. "Del—is—is—thet—you ?" "Yis, yis, me darlint." "Del—where an' where can I be?" "Make yer min' aisy, ye are in a dacent house an' with dacent folks. Mister Proud Patrick and Mistress and Hattie McPher-son. Del then asked for a drop of whiskey and tried to persuade Oiney to take it but he refused. "Just a drop," said Del. "Only a toothful," said Mrs. Proud Patrick," and take it as medicine. It'll send the blood through yer veins." But Oiney looked gratefully at Mrs. Proud Patrick and ten-derly at Hattie, but still refused to touch the whiskey. The patient grew rapidly stronger on the beef tea which was THE MEKCURY. 11 tendered by loving hands and thanked the whole family for the trouble they had gone to in his behalf. "But ah, ye knows I can't be kapin' ye dacent folk out o' bed all night—it's almost mornin' now." "Oh, that's all right," volunteered Hattie. "It's no bother an' as to me uncle an' aunt, there, they can go to bed any time now seein' ye are on the fair way to mendin' yerself; an' me an' Eosie-an' Matthew 'ill tarry a while an' git ye somethin' to eat." "Uncle," she continued, "you an' me aunt can now take yer-selves off to bed seein' poor ill Oiney here is gettin' along bet-ter. Myself an' Eosie an' Matthew 'ill take care of him jes as good as if you was here." So with more thanks Oiney bade them good night and wished them a sound sleep and pleasant dreams, and assured them he would never forget their timely generosity. Then Hattie warmed some sweet milk and supported Oiney while he drank it. He was soon sufficiently strengthened to make his way to the fireside with the help of Hattie and Eosie, where he and Hattie sat down together. Oh, I'm ever so glad you're comin' roun' so fast," Said Hattie. "Faith an' I know the doctor I'm thankin' for the same," re-plied Oiney, his eyes beaming upon her. "Och, don't bother me Oiney, it's a poet you should a' been born—you've a tongue as sweet as any poet's." "Well, it's no poet you should a' been born, darlin' but in the Garden of Aiden." "Array, go way with ye." "Yis. in the Garden of Aiden, when man was alone an' com-fortless." "But the Bible never mentioned Adam takin' 'fever gortach," and Oiney reflected. "Oh, Adam would a' got it some how if he had a thot that it would a brot you in its wake." "Houl on Oiney. Take yer arm away out o' that. Take it away. Tre' ain't no danger o' my takin' waikness—no fear of it." "An' thr' all blamin' poor Adam 'cause he ate the apple"— went on Oiney, philosophical!}', gazing into the fire, still keeping ^■^■i^^n^^^^^^^^^^^H 12 THE MERCURY. his arm across her as if absentmindedly. "I know well if I was Adam an' some people I know was Eve, an' that if this partick-ler Eve offered me the same size o' rat pizen and sayed, Here Adam, my sweet, take this, its good, I'd swallowed it an' swared it was honey." "My, what a nice fellow you'd make for the lucky woman that gits ye," said Hattic. "But will ye take away yerself an' take yer arm out o' thet." "Oh," said Oiney in surprise. "Is that where my arm is?" Yet absentmindedly he went on philosophizing upon man's lonely lot had not God given him lovely woman to be a joy and a blessing forever. Del whiled away the early morning hours for Eosie, the maid, and poor Chris and Joe Eegan smoked their pieces of pipe. When the gray dawn began to filter through the blackness of the night, Hattie and Eosie who now had to begin their day's work, bade their sweethearts a merry good-bye after promising to meet them on Sunday evening at the Crooked Bridge. THE VOTER'S DOMINANT PRINCIPLES SHOULD BE. WHAT THEY ROY V. DERR, '10. .NDIVIDUAL right of franchise is the heart of a demo-cratic government. The stability and perpetuity of a nation such as ours depend upon the righteous use of the ballot-box j while corruption and dissolution are the fruit of its abuse. The right to vote becomes a cherished privi-lege by the young man as he approaches twenty-one. At this point a searching question confronts him. Will he be influenced by seductive tradition and paternal inheritance? Will he con-tinue to cast his vote as father always did? Or will he permit his privilege to be directed by certain guiding principles? This is the vital question. When one thinks of the untutored multi-tudes who become the prey of scheming politicians, it becomes an THE MERCURY. 13 important question. But what should these dominant motives, of action be? If our voter is a man of any education or good judgment, he will seek to have a general knowledge of the country's condition and needs. He aims to know the issues at stake, and the plat-form of his chosen party with regard to them. Why ? That he may decide whether the candidate in question is fully qualified for the position. In other words he will endeavor to vote intel-ligently. Not merely boasting a long ancestry who were stal-wart Democrats or life-long Eepublicans. Very often such a spirit is but ignorant pride and betrays the lack of intelligence and reason. The voter should not only be able to state his party,, but also to tell why it is his preference. But the careful voter will not stop with an investigation into the ability of the candidate to fill the duties of office. He goes further and deeper. He will seek to know the aspiring office seeker as a man. What is his character? A man of self-con-trol and integrity ? Will he prove faithful to the trust ? These questions must be answered affirmatively by the conscientious voter. Strict sense of civic duty demands nothing less. The loyal citizen will not cast his vote for incompetent or unworthy men out of mere favor or friendly acquaintance. To do so weak-ens the dictates of his moral conscience. The highest motives should control our franchise; the prosperity of the State, the-welfare of the community, and the best interests' of all concerned. This is true loyalty and genuine patriotism. Above all, for the thoughtful man the dominant principle will be party subordinate to the man. Some one may ask would not such universal independent voting destroy political parties? They are essential to counter-balance one another in government. In answer the true voter will use his influence in securing the best men on the party ticket of his preference, if for some reason these are not chosen, but undesirable nominees instead, the strict sense of civic duty will compel him to refuse to vote for those men. Partisanship must bow before right and duty. Prejudice and tradition must yield to justice and intelligence. It is bet-ter to cut one's ticket and prove traitor to one's party than to iise one's franchise in voting for incompetent or unworthy men. Then he will have nothing to regret. L GETTYSBURG COLLEGEI Gettysburg, Pa. LIBRARY ^^^■^^^^B^^^H 14 THE MERCURY. Who is to blame for corruption in politics? For partisan legislation and bad government? Those holding office we say. But our nation is a democracy! We boast of the rule of the-people! The boomerang springs back upon the voter himself. Corrupt legislation reflects itself upon the public at large. If office holders prove unloyal to their country's trust, it shows that the voters were not careful enough to elect the best men. This situation is but a practical application of the fable in which the indulgent master gives shelter, under his tent, to the imploring ass who in turn ungratefully kicks him out! What, then, should be the voter's dominant principles? To serve his country and State, not only party and self. To know the needs and conditions of his nation or community. To elect the man best fitted to fill the position, that is the man of capabil-ity and character. The former involves the ability to discharge his duties well and efficiently. The latter includes those quali-ties of honesty and integrity as will enable the office holder to stand fearlessly against bribery, partiality or injustice. Such is the type of man whom the true voter will strive to elect. So long as the right of franchise is jealously guarded and highly prized, there will be no need to fear the downfall of our repub-lic. But she shall ascend higher as a moving power in the eyes of the civilized world. Her destiny will not approach soon, but with the oncoming years, she shall exert an untold influence-among the nations of the world. THE MERCURY. 15 IS GERMANY A MENACE TO THE WORLD'S PEACE ? C. M. ALLABACH, '11. T can hardly be denied by those who have noticed the trend of international politics that Germany is the greatest obstacle to the world's peace to-day. This has become strikingly evident in recent years. Diplomatic relations between the English and Germans have been strained for more than a decade. The famous Kruger tele-gram of 1896, the intense commercial rivalry, the hostile attitude of the German people during the Boer War, the biting criticism of the press, and finally, the manifest intention of Germany to wrest from Great Britain her maritime supremacy, have all com-bined to make the situation critical. To England, this mari-time supremacy is a matter of life and death; to Germany, it is an object of mere desire or ambition. Examples of German aggressiveness are numerous. The first American experience of it was in the Samoan Islands in 1888, and a second in 1898, when Germany sent a powerful fleet to the Philippine Islands. Japan felt it in 1895 when Germany joined Russia and France in forcing her to recede from the Liao-Tung Peninsula which bore no small weight in furthering and hasten-ing the outbreak of the Russo-Japanese War. All Europe and America was unfavorably impressed by the attitude of the Ger-mans in the Boxer uprising. Then, too, it is generally known that Germany took the initiative in the Venezuelan blockade in 1M2, and since the power of Russia has been considerably les-sened by the Russo-Japanese War, the Germans appear to be even more aggressive than before. These actions truly speak louder than words, but the words are not lacking either. The German Kaiser's speeches are teeming with expressions which clearly reveal the German attitude. Among many others he said at Cologne in 1897: "We have great duties in the world. There are Germans everywhere whom we must protect. German prestige must be preserved abroad. The trident belongs in our hands." In 1900, upon delegating to Prince Henry the command of the Oriental fleet, he said: "Im-perial power is sea power. The two are mutually dependent. 16 THE MERCURY. Should anyone infringe our rights, then use the mailed fist and earn your laurel wreath." To departing soldiers he used such terms as these: "Spare nobody." "Take no prisoners." "Give no quarter." Such expressions are not the mere workings of an individual's maind, but are the sentiments of a nation expressed through its chief executive. It is true, too, that Germany is the greatest obstacle to the policy of limitation of armaments and obligatory arbitration. It was with great difficulty that the German government was per-suaded to consent to the establishment of the permanent Court of Arbitration. She opposed nearly every policy advocated by England. She held strict views of belligerant rights and voted against every specific proposal of obligatory arbitration. The Germans have rejected the advances since made by the English to enter upon an Anglo-German understanding concern-ing the cost and extent of their naval programs, claiming that no formal proposal has been made and therefore no official transac-tions have followed. Since Germany was not in harmony with the proposals of the Hague Conference, there seems to be but one remedy to check the steadily growing martial spirit of the sturdy Germans, namely, an alliance between the two greatest branches of the Anglo-Saxon race, England and America. Unless some such alliance is formed, the law of "the survival of the fittest" will be the outcome; of which the fittest is the strongest, the best or-ganized, and the most unscrupulous. A NARROW ESCAPE. R. L. MCNALLY, '13. JHNEAKEY was feeling blue that night as we sat together in the lobby of The Eoyal. He awaiting the arrival of a certain well-padded person, whom he pleased to call his victim,—and very impressibly informed me would be his last one,—while I was trying to pass away the night of idleness. Sneakey started to tell me all about his intended re- THE MERCURY. 17 form, and was in the midst of a "profound resolve" with his fist in the air intending to bring it down on the handle of my chair, when the arrival of a ponderous white steam car arrested his at-tention and without a sign or signal he arose from where he sat walked over to the door where the fat and hearty autoist would have to enter. Only once did he glance back at me, and then very quickly. I thought 1 noticed a shade of distress in that glance, but dismissed the thought of the fact that Sneakey, above all, would ever shrink from a job. Sneakey followed this particular individual over to the desk and watched him register, lighting a cigarette in a cool and un-interested fashion, but carefully noticing in his mind the rooms to be occupied by this person. He didn't return to where I was sitting, a very wise thing on his part, but strolled over to the bil-liard room, where fifteen minutes later, I found him actively en-gaged in a game with a stately looking, shifting-eyed sport. I walked on through and out on the street, took a car, and was soon in my room snugly seated in my large chair, planning, and thinking I had spotted a large elegantly finished mansion across the park, occupied solely by an old gentleman of eccentric habits. his brother, two house maids, and a general utility man. Next morning after breakfast I strolled across the park to in-vestigate my intended loot and map out a course that would be sure to bring me safely to my goal. I bought a paper afterwards and nothing could be printed clearer, nor more prominent to me than the little three-lined announcement that Sneakey, the one and only friend I had to depend upon, had been intercepted in an attempt to enter the rooms of a wealthy guest and was being held for trial. Of all the news, this was the most distressing. But what could I do but accept it as a present from our dreaded enemies, the plain clothes men. I did not know what to do for tools, and to attempt such a task alone would be almost fool-hardy, and Sneakey's presence was an excellent solution to both of these quanderies. But, since he was taken into the strong arms of the police, I could do nothing else than depend on luck. It was now 10.30 A. M., and I thought I might run across an old acquaintance, but there was none I could think of, let alone trust as an accomplice. After dinner I made a list of what I t^^^m^^^m 18 THE MERCURY. was in need of and among the things I needed most was a pair of wire nippers in case I would need them. Now I knew that Sneakey had a pair so I walked over to his room, having to pass the seat of my night's work, and picked the lock. Hanging across the back of a chair was a coat made up with the lining of a smoking jacket. I quickly realized its value and took it over to a tailor's and ordered it pressed, and put into proper shape. In the pocket of this coat I found a cigar which I took as a charm for my safety because I found it in the pocket of the most valuable tool I could have possibly came across. Placing the cigar carefully in my pocket the next thing to do was to get a mate at all hazzards. Scotty kept a rather notable pool room where I had been in the habit of spending some time and where I knew I could find a collection of choicest men of my profession. On entering I could hardly believe myself when who should step up and shake my hand but Harry Musser. I hadn't seen him for years, and why, I'm sure, is not because he had fallen into the same ill luck as Sneakey. I told him all of my plans and asked him to go along and help "cinch it," but woe for my hopes; he had a job on hand at White Flains, and was leaving that night on the 11.30 boat to ge to White Plains about 2 A. M., and be safe from all view to carry out his aim. Well, this was the last hope, and I decided to go alone. I saw Harry off and returning to my room put on the coat nicely tailored, and walked across the park and on around to the rear entrance of this house. Just as I entered the hedge I heard West Hall Hedge clock strike one. Walking up to the porch I started operations by climbing the vine, since I had to dispense with Sneakey's excellent tact of pitching a rope ladder. Gaining the level of the window sill I swung across and caught hold of the sill and hung suspended until I could grasp the shutter and pull myself up so that I could place my foot against the opposite side of the window frame and gradually work myself up inch by inch until I was standing on the sill holding on to the shutters. I was starting to work on the win-dow when I heard somebody walking on the pavement. When he got opposite the place where I was he stopped, lit a cigar and gazing aimlessly about, turned his steps and walked up the gravel walk and sat down on the porch almost under me and smoked. THE MERCURY. 19 After about fifteen minutes I did not see or hear him stir, and concluded he was asleep. Much was my chagrin when I found the window pulled up tight against the upper frame. To get in was almost impossible, and to get back to where I came from, was impossible. I had to decide some way. I knew that it would be safer to get out through the house than to get past that night watchman below, so taking a small finger-nail clip from my pocket, I dig two crescent shaped holes in the window frame, and placing my fingers in them bent all my effort toward pulling it down. It yielded, and carefully lowering it, I climbed in, down on the floor and I thought noislessly over to view my room in general, when all of a sudden, the lights were turned on brightly and a small buz sounded on the wall which I knew was a signal. Then locating the door, I made for it, but was barred by a huge porpous of a man whom I concluded was the butler. I had to pass him to liberty, and being much smaller, knew a struggle would be useless. I waited until he charged, then side-stepping I gave him a lucky stroke in the stomach. He wasn't long in the fight. Throwing my hat in a corner, I ran my fingers through my hair, put the coat inside out, the cigar in my mouth, ran down to the front door, to escape, preparing lest the police should arrive before I got away. Two officers were coming down the pavement at a good speed. I did not know what to do in so-tight a place. I decided to use strategy, so assuming a horrified expression, I called to them that here was the place, and ex-plained that the old gentleman had became suddenly worse, and that I was sent by him to bring his son, who lived some distance-from the house. That story wasn't believed in full by them, and! they decided to go along with me to bring his son. The two fol-lowed me for a square, and then stopping, I reasoned that two of them should go back to the old man, and assist the butler in car-ing for him, while the other officer and I went for the son. To this they agreed, and we two sped, where, I did not know until, reaching into the pocket of this coat, my hand fell upon the wire nippers. I just happened to think of Sneakey. I knew he wouldn't be in his room so I made a short cut there and pound-ing on the door received no reply, until a doctor next door put his head outside the door and informed us that that gentleman mi^^^^^^^^^^^^mwg^^^^^^^^^^^^^m 20 THE MEECUET. had left yesterday morning and had not returned yet. Now I knew to go along back to the house would mean my arrest so I told the officer that he should go on back to assist the other officer and the butler, while I awaited until this doctor would dress and go along with me, that we would follow in a few moments. When the officer left, I feigning that I intended to wait, followed after him down to the street level and proceded over by a back street to my rooms. Next day I learned of Sneakey's sentence of two years and went around, packed up his furniture to store it. In the pro-cess of this packing I was assisted by this doctor who told me of the very strange call he had last night. THE "BACK HOME" BOY. EDWIK C. HOBBOW, '12. EE we, the great American people, interested in the farmer boy? "We are. Why should the attention of the richest, most commercial nation of the earth turn to the humble youth of sunburnt face and freckled nose "back home ?" There are several conspiring reasons which cause the lines of national interest to deflect from their normal course toward that obscure spot on the map where is growing to man-hood the average country boy. One of the first reasons, perhaps, is to be found in the fact that he is "the boy back home." Somebody has said, "God made the country, but man made the town." Well, what man made the town? It was the man from the country; and it is the man from the country who is making the town grow and prosper to-day. It is from the hay-field rather than from the gutter; from the garden rather than from the crowded quarters of the town, that men are being drafted to fight the great battle of the world's market place and public halls. The bulk of brains, the brawn, and the character of this country has come from the country; and from the country will come at least many of our big men of the succeeding gen-eration. THE MERCURY. 21 The country boy is running America to-day; his name is legion. Abraham Lincoln, the greatest monument in American history, has established a standard of idealism for all American frontier boys. President Eoosevelt was a western rancher. William Jennings Bryan, who, despite conflicting views and re-gardless of politics, is an international character, wears overalls on his Nebraska farm. Anthony Comstock, one of the greatest and best moral forces in America to-day, came from a New Eng-land farm. Homer Davenport, one of the best known political cartoonists in the country, grew up on a far western farm. And so the list may continue down along the directory of the "Who is Who"—including United States senators, merchant princes, economic, scientific and philosophic authorities; light of the bar and pulpit; writers, artists and musicians; there is no seat of the mighty where the farmer boy has not sat. If there is anybody in this whole country of ours who is a free citizen, it is the country boy. He is as free as everything about him,—the air, the sunshine, the birds, the snow. Out here in God's own country, a boy can not help growing to manhood brave and strong and clear-minded. Simple taste, simple appe-tites, a simple home, these are a wholesome curriculum for a boy's individual education. Plain food, regular hours, and plenty of healthful exercise,—these create a strong body, the only fit setting for a strong mind. The farmer boy grows up away from the atmosphere of riotous vice. He is not bred in the shadow of corporate domination and "higher ups;" he recognizes no "higher up" in this world than his Father. He is imbued with the faith that a man who dares can, and that a man who can should. He has confidence in himself, and belief in his future. That is what we by times call by one of several names: Energy, backbone, enterprise, jasm, initiative, perseverance, grit, gump-. tion. Whatever it is, it is a winnig quality,—it is power. The thoughtful men are realizing this to-day as they never-did before. Employers know it and want young men from the country; educators feel it and rejoice over the country bred scholar. The voter knows it; and the politician knows that he knows it, with the result that we get in office to-day some honest and fearless men, who stand for the best in American polities,, though tied until almost powerless. 22 THE MERCURY. It is no disgrace to have come from the country, and the boy from the country need not be afraid to apply for a job. His record is good, and nothing need stand between him and success. THE EVOLUTION OF THE BEAST. EDWARD N. FRYE, '10. |OWJST from the mountains came two beasts into a plain upon which grew a few blades of grass; they stood facing each other with snarls. Finally the battle be-gan to rage as to which should get those few blades. It became a life and death struggle, and the turmoil was great. It was a case of the survival of the fittest. The strong one con-quered and the grass was his. The other lay in the dust and gore with his life slowly ebbing away. Thus as I look out over this great country and see the strug-gle of man for life, for liberty and for progress, and then think that he is called beast and materialist, I am reminded of the story of the beasts. The charge is not wholly untrue. Man is a materialist, but a materialist by necessity, a materialist because he is a creature of society and society is warring to keep him bound. His materialism is a bread and butter problem. His materialisms are the necessities of life, nourishment of the body and a life with its comforts. The problem is how shall he pro-cure those necessities upon which his life depends, and how can he add to his daily life those comforts. These are the foremost thoughts in his mind. His hunger must be satisfied and his body clothed, likewise he must care for his wife and his children. Of course he is a materialist and what else could he be. What would give him existence? Surely not spiritualism. The life of man is made up of more or less materialistic wants. And he has been called a materialist because he is forced to center all thought on these wants. He has been called a materialist be-cause he is demanding that which by right is his and which so-ciety will not grant. He has been called a materialist because the other big beast, capitalism, is contending with him for the THE MERCURY. 23 last blade of grass. He is being driven to the very brink of de-spair with only one thought: "How can I live," and with one problem to solve: "How can I procure bread and butter." He is forced further and further to the point of starvation and still that mighty hand reaches out to grasp more from his little to swell its fortune or fill its coffers. Thus the working man is forced to lift up his voice and cry for his rights when the Ameri-can aristocracy consider him nothing more than a machine to further their interests. Whentheworkingman is reduced to a thing he becomes a materialist by necessity. He cannot lie back on the oars and pray that the Almighty God may give him bread, for then he would starve. He is therefore compelled to concentrate his energy, to rise up against such conditions and let his voice be, heard in order that he may receive that which by divine right is his. Then only when he receives that right can he turn his at-tention to the other phase of life, the spiritual side. To bring this about there must be an evolution of social condi-tions, not a revolution as the one who stands without the turmoil describes. The working man must rise up out of his present condition and let it be known that he is not a mere beast for the purpose of serving capitalistic interests and when of no more use to be turned off to starve or to be an object of charity. The capitalist, who is the real materialist, and in a sense a pragma-tist, must realize that the so-called brute is his social brother, born with all the privileges of a human being and with a soul that is equally precious in the sight of God. The capitalist must recognize that life is not a mere dream for the other fellow, but that it is a reality demanding a certain share of this world's goods to make it a joy and to prepare that soul for its rightful inheritance. This will take place when he ceases to say of his social brother: "Beast, beast," and in turn shows him his love. If the capitalist would change his perspective what a change would surely be in human affairs and in human lives. How much strife would be eliminated and how much deeper would be the spiritual life. Then man could think more seriously of things that are spiritual. The stomach of the working man would be filled and his physical wants attended to. You must satisfy those physical wants before you can hope to have him seek the wants of the soul or to develop him spiritually. 24 THE MERCURY. THE SPIRIT OF THE PLACE. HARVEY S. HOSHOUR, '10. S the autumn twilight closed in upon the old Thomaaton campus, so fraught with traditions and memories of a century's existence, there seemed to be an element of discontent, quite foreign to the place indeed, which per-meated everyone. Grant Hilsey, if the conversations which were conducted in low tones throughout the quadrangle were correct, the cause of all this discord, was throwing off his football togs in a room luxuriously furnished in every appointment. He then took a quick shower and dressed thoughtfully. Yes he was right. Something would happen tonight. Something must happen. What should he do ? Should he go to the mass-meeting or stay in his room? What was best for the college? All these ques-tions played havoc in Hilsey's mind while he was dressing and while he ate a late supper at the training table: The old chapel on the hill was that night the scene of the largest mass meeting Thomaston had ever known. Tomorrow-was the day for the "big" game with Greenvale, and the slogan of the meeting was, "Thomaston expects every man to do his duty." After speeches short and to the point by various mem-bers of the faculty, the 'Varsity men were called for one by one, and responded with short talks, promising their best efforts on the morrow. "What's the matter with Captain Hilsey?" shouted the cheer leader. The answer was an irresolute, "He's all right," amid a hubbub of hisses and jeers. The cheer leader looked aghast. "Let's see him. We want Hilsey," clamored the crowd, seem-ingly ashamed of its first action. Every one turned to the rear whence they expected Hilsey to come but there was no answer. Hilsey was not there. The captain had come into the meeting late and had sat in the rear, listening to his men as they spoke. He, too, would do his best to win. How could he lose, leading men with such spirit? Then came the jeers. He had known they must come, but he could not check the hot tears that kept swelling to his eyes. There was still one chance. He was in the rear seat and had not THE MERCURY. 25 been noticed in the excitement of the evening. H suited his ac-tion to the thought, and when the crowd turned to look for him, he had gone forth, unseen and alone. The leader shook his megaphone for silence and said in a voice that quivered just a bit, for he was a friend of the captain, "Pel-lows, tonight we have insulted one of the best captains Thomas-ton has ever known. He has picked the team with the best in-terests of the college at heart, regardless of what his enemies may say. For four years we have seen Grant Hilsey fighting for Thomaston honor. Where is the man who ever saw him betray the college. We have elected him captain, and upon him our hopes of beating Greenvale depend, and yet we hear criticisms, "improvements," and even jeers on the eve of our gratest game. It's mighty fortunate he isn't here to see this, for you know the Hilsey pride and its hard to tell what any one of us wouldn't do under his circumstances. Now fellows, lets make it so he can hear it. "What's the matter with Hilsey?" "He's all right," came back witht the roar of thunder. The dissatisfaction over the picking of the team and the captain himself seemed to be go-ing fast. "Who's all right?" Hilsey," re-echoed the crowd. "We want Hilsey," they yelled, but none appeared. The leader again motioned for silence. "Boys," he said, "one more rick-etyax for Captain Hilsey." The yell was given with a lust. All feeling was gone now in the spirit of the place which gripped every man in a way which was irresistible. With a "last long ray for the 'Varsity," the most successful mass meeting Thomas-ton had ever seen was over. When Grant Hilsey emerged from the building all seemed a confused mass. He had been publicly insulted and even jeered at. Last year, after the season which had ended by "sweeping Greenvale off the face of the earth," as the Thomastonian had it, he had been the hero of the college. He had made the run that had won for his Alma Mater, and it was quite natural that Hil-sey should be elected captain of next year's eleven. The election had been unanimous. He had come back this fall eager to pro-duce another victorious team, but the material was new and hard to get into shape. He had done his best, fairly and squarely, with the result that his associates characterized him as a deserter, for he had not chosen the, team entirely from his own "clique." 26 THE MERCURY. He was too fair for that. He was also criticized by that class of students—all too common everywhere—whose chief concern it is to kick, who are too good for everybody, yet whom nobody wants, and who still, somehow or other, exercise an influence,—probably only due to their persistency,—on every college community. The result was that Hilsey had become the most unpopular man in the college. As he walked through the campus he had grown to love, his mind was crowded to overflowing. What should he do? The Hilsey pride asserted itself. He would show them. No Hilsey could be played with in this manner. They had said that his team was "crooked." Let them improve on it. They would see that they couldn't do without Grant Hil-sey. Eevenge would be his and sweet would be his revenge. Instead of going to his room Hilsey went across the campus to his fraternity house. It too was deserted. He would send for his trunk after the game. As he sat musing on the porch the old walls loomed up before him. How he longed to graduate. But he was a Hilsey and a Hilsey never gave in. What did he care for the place anyhow? There were surely others just as good. The night train for Watauga was almost empty that night. All traffic was turned toward Thomaston for the morrow's big game. It was too late for Hilsey to go home when the train got in, so he resolved to stop at the hotel till the next day. Through-out the night and the morning his mind was in one vast whirl. He would wait till evening before going home. He remembered that all his people were at Thomaston to see the game. Some-how or other he felt that he was shirking something. Maybe he ought to go back to Thomaston even though his fellows had de-serted him. What did these unworthy sons have to do with old Thomaston anyhow ? He remembered a little essay of his on college spirit, on which he had been complimented highly. He was a Freshman then. He remembered the past three years, their ups and downs, their fortunes and misfortunes. Yes, they were happy years, all too happy but they were gone for good now. The Hilsey pride had shown itself. But that essay on college spirit kept forcing itself into his mind. That was theory he knew, rather sentimental at that. Was there such a thing at Thomaston as real live college THE MERCUKY. 27 spirit? He had done his best but did he have the spirit which could endure all for the sake of the college. Anything but gibes, he thought. But what else had he endured. He had failed at the first trial. He was a failure, a quitter, and Thomaston had expected every man to do his duty. Again the college walls loomed up in his mind. Yes, he loved them, he loved their •every stone, he loved their traditions and their lore. He looked at his watch. Could he make it? The Thomaston spirit asserted itself. He signalled a passing car, which he recognized as one of his father's. "Fast as you can to Thomaston," were his orders. It was a long ride but never for an instant did Hilsey's intentions change. There was such a thing as college spirit, Thomaston spirit. He was completely in its spell. As the car neared the campus he heard the cheer leader call, "Now then Thomaston." It thrilled his very heart. That was Thomaston, his Thomaston. "To my room," he fairly yelled to the chauffeur. The campus was de-serted. Over the green hedge which surrounded the athletic field, he could see a mass of crimson and gold. That meant Thomaston, the Thomaston he longed to fight for. It was the work of a few minutes to jump into his togs. Never was he so proud of the hugh "T" on his sweater. To think that he was so near forfeiting the privilege of wearing it. As he neared the field he heard a count—one-two-three—and then a long drawn out —nothing, all from the opposing side. His heart gave a throb. There was a chance yet. He flung off his sweater. He would show them that the Hil-sey pride was swallowed up in his college spirit. A great shout arose as the wearers of the crimson and gold saw Hilsey. They forgot enmities. He, their only hope, had come back to make them win. His judgment had been vindicated for his team had played wonderfully, and, but for a beautiful kick would have held Greenvale to no score. "Ten minutes to play," announced the time-keeper as Hilsey took his place at quarter. The team had been holding well be-fore. Now with a leader they played an aggressive game. Slowly they marched up the gridiron. Once they lost the ball, only to regain it on downs. Thomaston enthusiasm knew no bounds. There were no spectacular runs, ten yards being the greatest 28 THE MERCURY. single gain. With one minute to play a touch-down was made and the goal kicked. "What's the matter with Hilsey?" again shouted the leader. Never was such a yell heard as when they cried, "He's all right." The game was over. Again the colors of Thomaston flew high. Hilsey was late for supper again that evening. The sun was setting beyond the chapel hill with a blaze of crimson and gold, which seemed to him to be in honor of Thomaston's victory, his victory. The old chapel looked dearer than ever. In a few short months he would receive his diploma there. "It's the spirit of the place," he murmured as a crowd of students came down the street, wood in one hand and oil cans in the other. "There he is now. We want Hilsey," they cried." Yes," he muttered, as he was being hoisted upon the shoulders of his ad-miring fellows, "its the spirit of the place, the college spirit, the Thomaston spirit." I H E HE RCU RV Entered at the Postoffi.ee at Gettysburg as second-class Matter. VOL. XVII GETTYSBURG, PA., NOVEMBER, 1909 No. 6 Editor in-Chief SAMUEL FAUSOLD, 'IO. Exchange Editor G. E. BOWERSOX, 'io Business Manager PAUL S. MILLER, 'IO Ass't Bus. Managers C. M. ALLABACH,'ii S. T. BAKER, 'II Assistant Editor RALPH E. RUDISILL, 'IO Associate Editors E. J. BOWMAN, 'II C. M. DAVIS, 'II Advisory Board PROF. G. F. SANDERS, A. M. PROF. P. M. BIKLE, FH. D. PROF. C. J. GRIMM, PH. D. Published each month, from October to June inclusive, by the joint literary Societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance ; single copies IS cents. Notice to discontinue sending THE MERCURY to any address must be ac-companied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. fore, his duty to cultivate it. THE CONYERSA- What a world TIONALIST. of meaning this word contains! What a flood of memories it brings to us! Un-consciously there leaps to the im-agination the pictures of talkers who have given us many a pleas-ant hour. The human voice is probably man's greatest gift. It is his dis-tinguishing feature. It is, there- Indeed this should be his ambi- ^■■■^^^■H 30 THE MEECUEY. tion: to be affable, clear, optimistic and pleasant; to develop a ready wit and the happy accomplishment of speaking the right word at the right time. Indeed to keep silent always is as great a fault as constant babbling. Franklin expressed the idea as follows: "As we must account for every idle word, so we must for every idle silence. Conversation is not a wooden thing; it is elastic, happy and free; it runs, hops and skips. Indeed man's greatest asset is speech and harmonious conversation between two or more should be made the supreme pleasure of life. Conversation costs us nothing in dollars and cents; it com-pletes our education; discovers friends for us and can be enjoyed at all times and in all places. Although conversation is common to all ages, we believe the golden age of youth makes most of it. The young man or woman—particularly the college man or woman—uses the gift of speech to give expression to the bright-est hopes for the future. The collegian, in fact, lives in the fuT ture and oh! what a loss it would be to him to be deprived of the pleasure of building castles in the air. Talk is the great instrument of friendship. By it as Steven-son says, "Men and women contend for each other in the lists of love like rival mesmerists. By it friends can measure strength and enjoy that amicable counter-assertion of personality which is the gauge of relations and the sport of life." Conversation generally drifts to the two great subjects, "You and I." Of course the third party may be given passing consid-eration but vain humanity can not long escape the subjective. This fact is quite noticeable in the chat of two college chums. It invariably has to with the welfare of the speakers directly or in-directly. This being the case the conversationalist should be careful to clothe his old subjects in new garments and to bring them forth from the mint, as it were, with new and ever delight-ful aspects. Yes, let us continue to talk! Let us enjoy our talks, but let us seek to find more and more ways to benefit from them. THE American business world is a rapidly flowing river. To get into this rapidly moving stream, man must hustle and not be slothful. The competitions of modern life have become so keen THE MERCURY. 31 that there are no opportunities for the lazy. Man must either work or go to the wall. In every community this fact is under-stood but too often not believed. Should not these student days be hours of industry and benefit ? Many a night is spent in folly and the following day suffers. The only real and lasting enjoy-ment in life is to be found in work. Everything which man creates decays when neglected, but nothing in nature goes to pieces so fast as man in idleness. The conditions of all our faculties and enjoyments are found in the full exercise of all our powers to the limit of their capacity. There are examples of college men ad inflnitissium whose voice touches no sympathetic chord in the activities of to-day. Their thoughts never got beyond college politics and rivalries of secret societies. They have always been idlers and now are hopeless failures. As in the lower life the busy bees have no room for the drone, so in a college community the diligent students have no room for the dilatory. Let us conscientiously answer the ever-present question would our parents approve of their money's time and benefit ? and give tireless attention to our own work and advancement and when the commencement clock strikes we shall all be ready for our liberal professions. EXCHANGES. | GAIN it becomes our pleasant duty to examine and com-ment on our exchanges. We are gratified to see so many of the former papers again appear this year; as well as many new ones. A few of the former ex-changes have not yet made their appearance, but we trust it is only a matter of a short time until we shall again have the pleas-ure of receiving them. The matter of criticism is quite a relative one; some papers choose to tear every thread of good out of productions by hostile criticism; others are too apt in praising. It has always been our custom to act the part of appreciative critics in dealing with our friends. Of course there is often a necessity to make the harsher 32 THE MERCURY. kind of criticism, but in so doing we shall always do it with a friendly spirit and trust no offense is taken. Of the few exchanges to reach our hands this year one of the best is "The Gilford Collegian;" its departments are all well ordered and literary contributions are of a high order. The ora-tion, "The Solid South," is a very pertinent production; it deals in a broad and sensible manner with the reasons of southern solidity and shows how the causes for it no longer exist and that the idea belonging to a past time should be relegated to its pro-per place by the thoughtful citizens. The story, "The Heart of a Woman," in the same issue is very clearly written and not only causes much amusement but some serious thought. The October issue of "The College Student" is filled with well written articles. "The Crime of the Congo" and "The Crucible of Life" show much preparation and skillful arrangement of material. "We gratefully acknowledge all exchanges received. PATRONIZE OUR ADVERTISERS. IN this Drama of Four Year's Course, Play your part without dad's horse ; This to do is up to you With just a little tact between each yearly act, In some domain take a stroll And sell ALUMINUM for next year's Role (roll). Every summer hundreds of students make BIG MONEY selling Aluminum Cooking Utensils. For particulars address LOUIS HETZEL, Gettysburg College, GETTYSBURG, PA. THE STEWART & STEEN CO., COLLEGE ENGRAVERS, 1024 Arch Street, PHILADELPHIA. MAKERS OF INVITATIONS, PROGRAMS, MENUS, VISITING CARDS, DANCE CARDS, MONOGRAMS, CLASS AND FRATERNITY STATIONERY. P. S. MILLER, '10, Representative, Who has a full line of samples. EDUCATION The times an .1 the Schools demand that the best things shall be done and in the best manner. Watermans^FountainPen accomplishes everything that can be required of a good writing in-strument. Made to last for years of service and give its owner the satisfaction which comes with owning "the best." From all dealers. The Globe trade-mark i» our guarantee .742 Market St. San Frm 136 St. Jftinei St., Moi.trenl 12 Golden L*n«. ton-ton G Ru« A* lUnovm Paris PATRONIZE OUR ADVERTISERS. FUIOTTU^E Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. - Telephone No. 97. H. B. BENDER. 37 Baltimore Street, Gettysburg, Pa. EDGAR C. TAWNEY BAKER West Middle Street. J. B. WINEMAN, DEALER IN CHOICE FAMILY GROCERIES, PROVISIONS AND FRUITS, BOARDING CLUBS A SPECIALTY. L. WEIGAND, DEALER IN FRESH AND CURED MEATS OF ALL KINDS-Boarding Clubs a Specialty. §003^5 f^e5tQUPQDt, No. 7 Chambersburg Street. PATRONIZE OUR ADVERTISERS. EMIL ZOTHE, College Emblems, Engraver, Designer and Manufacturing Jeweler, 722 Chestnut St., Phil delphia. Specialties: Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, Stick Pins and Athletic Prizes. All Goods ordered through G. F. Kieffer. Charles S. Mumper, DEALER IN FURNITURE, PICTURE FRAMES OF ALL SORTS REPAIR WORK DONE PROMPTLY I will also BUY or EXCHANGE any SECOND-HAND FURNITURE No. 4 Chambersburg street, Gettysburg, Pa. D. J. Swartz, DEALER IN COUNTRY PRODUCE, GROCERIES, CIGARS AND TOBACCO. GETTYSBURG. —IS— OHLER BRO.'S RESTAURANT, First National Bank Bld'g. The place to eat the best Ice Cream. QUICK LUNCH and Oysters in season. Your Photographer, If not, why not? 41 Baltimore St., Gettysburg. FLEMMING I BAIR'S LIVERY, Baltimore Street, First Square, Gettysburg, Pa. Competent Guides for all parts of the Battlefield. Arrange-ments by telegram or letter. Dock Bock 257. PATRONIZE OUR ADVERTISERS. WINDSOR HOTEL, W. T. BRUBAKEB, Manager. Midway between Broad St. Station and Reading Terminal on Filbert St. A convenient and homelike place to stay while in the city shopping. An excellent restaurant where good service combines with low prices. BOOMS $1.00 PER DAY AND UP. The only moderate priced hotel of reputation and consequence in PHILADELPHIA. The Modern Steam Laundry . . OF YORK . . Offers the COLLEGE STUDENTS first-class work at Special Low Prices. E. C. STOUFFER, Local Agt. C. D. SMITH, Prop. The Baltimore Medical College Preliminary Fall Course begins September ist. Regular Winter Course begins September 20th. 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COCO'S IDENTITY CRISIS AND LOVE IN WEI HUI'S SHANGHAI BABY Rosandina Amalia English Literature, Faculty of Languages and Arts, Surabaya State University Ochan.strezz@gmail.com Drs. Much. Khoiri, M.Si English Department, Faculty of Languages and Arts, Surabaya State University much_choiri@yahoo.com Abstrak Identity adalah tanda seseorang untuk membuat mereka berbeda dari yang lain. Dalam hal perbedaan, sering menjadi krisis bagi mereka yang tidak bisa mengendalikan identitas mereka. Mereka mengalami identity crisis; itu adalah masalah yang membawa orang ke jalan yang sesat. Ada begitu banyak faktor yang menyebabkan krisis ini; dalam penelitian ini salah satu faktor terbesar adalah love. Selain itu, love adalah akar dari identitas masyarakat karena itu adalah pusat untuk mengenali diri mereka dan juga orang lain. Penelitian ini memfokuskan pada identity crisis Coco dan pengaruh love yang dapat mempengaruhi identity crisisnya di Wei Hui Shanghai Baby. Tujuan dari penelitian ini adalah untuk mengidentifikasi identity crisis Coco di Wei hui Shanghai Baby dan menganalisis love Coco yang mempengaruhi identity crisisnya. Penelitian ini menggunakan dua teori, identity crisis mengacu pada teori Erikson yang menunjukkan gejala identity crisis. Teori love yang mempengaruhi identity crisis diambil dari Robert. J. Stenberg. Hasil analisis menunjukkan bahwa identity crisis Coco memiliki dua gejala; mereka adalah kebingungan peran dan keintiman. Identity crisis Coco itu sendiri disebabkan oleh love. Love memiliki tiga komponen-keintiman, gairah dan komitmen-dan masing-masing komponen memiliki empat jenis yang menjadi pembangunan komponen tersebut. Pengaruh identity crisis pada Coco memiliki semua komponen love. Terakhir dari semua, identity crisis adalah gangguan yang dapat menyebabkan seseorang untuk menuju ke jalan yang sesat, dengan cara yang berlebihan. Kelebihan ini membuat orang memaksa diri mereka untuk menutupi semua kebutuhan itu, termasuk love. Dengan demikian, love bisa menjadi aspek untuk pembangunan sebuah identity. Kata kunci: identity, identity crisis and love Abstract Identity is the sign of someone to make it different from another. In terms of differences, it often becomes a crisis for those who can not control their identity. They face an identity crisis; it is the problems that bring people into an astray way. There are so many factors that lead this crisis; in this study one of the biggest factors is love. Additionally, love is the root of people's identity because it is the ground to recognize their self and also someone else. This study focuses on Coco's identity crisis and the influences of love that can influence her identity crisis in Wei Hui's Shanghai Baby. The purpose of this study is to identify Coco's identity crisis in Wei hui's Shanghai Baby and to analyze the way Coco's love influences her identity crisis. This study uses two theories, the identity crisis refers to Erikson's theory that shows the symptoms of identity crisis. The theory of love that influences the identity crisis is taken from Robert. J. Stenberg. The result of the analysis shows that Coco's identity crisis has two symptoms; they are role confusion and intimacy. Coco's identity crisis itself is caused by love. Love has three components—intimacy, passion and commitment—and each component has four types that become the construction of the components. Coco's influence of identity crisis has all of the components of love. Last of all, identity crisis is the disorder that can lead someone to an astray way, an excessive manner. This excess makes people force their selves to cover all of the necessity, including love. Thus, love can be an aspect for the construction of an identity. Keywords: identity, identity crisis, and love. INTRODUCTION Identity is one of the most favourable themes because it is the parts of human life. Identity is ubiquitous in contemporary of social value, cutting across psychoanalysis, psychology, sciences, history, politics, culture and also sociology. Identity is defined as all information associated with an individual or organization. It defined a set of meaning applied to the self in a social role or situation defining what it means to be who one is (Jacobson, 2003: 3). The relative usages of identity is in terms of the essential to the culture of a people, to common identification with a collectivity or a social category, also in contemporary works on social movement, thus creating a common culture among participants. Individual, ethnic, national, transnational are the instructors of the identity hierarchy that some of them are acquisitive and selective whereas some of them are non-acquisitive, depending on the structure and circumstances person's opportunity. Identity crisis is a universal issues and each of every person can actually experiences the crisis. Identity crisis is the reflection of person life that can make them stronger or even weakness in the identity. Identity crisis is one of the biggest problems for human life because it brings people that face it into an astray way. Another thing is that people that have an identity crisis will have an excessive to something. They will have something pleonastic to something that they think its important and can make them happy, comfortable and also feeling better. It means people who have the identity crisis will do something that can make their self happy even its too much and they never care about what other people thought about her/him as long as they satisfied about something that they need. So, the identity crisis is the identity problem of a person that brings them into an astray way, an awkward character and even an excessive to something. Its interesting when Shanghai Baby (1999) by Wei Hui has much controversy in Chinese culture and beyond in the earlier of millennium era, because it is generally a taboo novel in People's Republic of China (PRC). It is rightfully banned in China because of its controversy, things that make it becomes as the controversy is not only about the audacious topics such as sex, pornography portrayed, desire and all taboo subjects in Chinese literature, cultural criticism imagine and also the construct tension between a gender, race and ethnicity. It is about a young urban woman leading a wild and an extravagant lifestyle. Her high desire to her couple makes her forget for a while about her identity as a Chinese woman. These presences of the love and the identity crisis of a woman as the main character in the novel, Coco, indeed, are portrayed clearly. The love in this novel is something that can make the main character in the novel has the crisis in her identity. Love is the one that has a big influenced to find the right identity. It depends on the people that choose the love. Love can control everything, include the identity of a person. The crisis of a person can show by their character to the people and the society around. People that usually have a problem with their identity, they have an identity crisis inside their identity. In Wei Hui's Shanghai Baby, the main character here is a woman named Coco, 25 years old. Her real name is actually Nikky, but she called Coco because her idol named Coco Chanel. She is a waitress but she is also a writer for her novel but she still does not finish her literary works until she meet with a guy named Tian Tian. Then he becomes Coco's boyfriend but he is an impotent boyfriend which leads her to another man because Tian Tian can not give her the satisfaction in her sexuality. Coco feels so frustration because she can not get her satisfaction with her boyfriend. This brings her to the other man named Mark. He is a foreign guy from Germany. He only becomes a man that will give her the satisfaction in the bed. Beside she had a frustration with her boyfriend, she also faced a role confusion which makes her has only limited friends. She also often isolates her self alone in the apartment of her boyfriend that she placed it to finish her novel. Furthermore, she has an intimacy with her 2 lover, whether from her real boyfriend and also from her affair man. Because she is a writer, she also has a good imagination of something, but she also can not distinguish which one is the imagination and which one is the reality. Her dreams is always blows her up, it brings her everywhere until she goes everywhere that she did know where should she go and what should she did. She confused which man than she loves. The ending of the story is so ironic which is her Germany lover should back and live forever in Berlin and after that not long after the leaving of Mark, her beloved Tian Tian death cause of he consumed drugs. Coco finally decided to go to Berlin to publish her novel. Coco loses her lovers, both of them but she still alive even she only has a limited power to live. It gives clear portrayed that Coco has a problem with her identity, especially with her love identity. She can not choose the man that she loves because she loves both of them while the balance in life is people should choose only one person to be our lover, to be the one only that can share a future together. In accordance of background study above, it can be simplify to discuss among two problems that emerge as significant concern toward this novel. How is Coco's identity crisis reflected in Wei Hui's Shanghai baby? How does Coco's love influence her identity crisis in Wei Hui's Shanghai baby? Based on all of the facts above, this study intended to a key which is about the human identity crisis by one of the post-Freudian theories, Erik H Erikson. Beside the theory of identity crisis, it uses the theory of love to give a clear explanation about Coco's love that influences her into the crisis of the identity. The love theories come from Robert Stenberg that has 3 main components of love that related to the main character in the novel to solve the statements of problems. RESEARCH METHOD It must be a data in every researches, even the literary research has a data. The data is not contains of a numeric data but it contains of a qualitative data which emerge a fascination to interpret literary works. Qualitative data are attractive. They are sources of well-grounded rich description, and explanation of processes occurring in local context (Miles and Huberman, 1984: 11). It means that the qualitative data in literary research indeed more interesting because it contains of a deep and clearly explanation and description about the literary works as an object of the data. Here, it will present the data from 2 kinds of classify, they are: Data Source Data source is a subject of the research. There will be 2 kinds of data sources, first is the primer data. It takes from the subjects of the research. The concrete data sources that will be used in this thesis is the novel itself, entitled Shanghai Baby by Wei Hui. It published in 1999. It will envolves quotations, fragments and dialogues or monologues that indicate the factors and the resolution leading to Coco's identity crisis and her love. And the second is secondary data which can take from many kinds of books, journal, magazine, previous studies about the related topic. It also puts to the references where the researcher finds the secondary data. Data Collection During the collected of the data, the researcher had read the novel as the subjects, comprehend the contents of the novel and also understand about the concepts of the topic. It called as the library research. Analysis during data collection lets the fieldworker cycle back and forth between thinking about the existing data and generating strategies for collecting new-often better quality data (Miles and Huberman, 1984: 49). It means an extensively and intensively close reading through to the novel. And then finding some proper quotations which are used to reveal the main idea of the novel that emerge the identity crisis of the main character in the novel. The data collection will have a long process during the research as long as the researcher feels that the data is accurate or not. The researcher will move forward and even move back again to make the research becomes better. ANALYSIS The first section is about Coco's identity crisis. the related theory of identity crisis comes from Erik H. Erikson. It decided into 8 stages and each stage has a psychosocial crisis (Erikson, 1974: 90). The psychosocial crisis is symptoms that every stage of age will have the different crisis. There are many symptoms that emerge an identity crisis, such as shame and doubt, guilty feeling, inferiority, role confusion, intimacy and isolation, self-absorption, and despair. In this case, Coco's character emerge two symptoms that really related to the crisis. They are role confusion that has in the fifth stage and then an intimacy that put in the sixth stage which in the adulthood. Role confusion is the act of confusing or the state of being confused. As Erikson said that human experience an identity confusion in an area's, such as career, and some path areas of interest choice of friends relationship and etc (Erikson, 1974: 93). Role confusion is the act of confusing or the state of being confused. As Erikson said that human experience an identity confusion in an area's, such as career, and some path areas of interest choice of friends relationship and etc (Erikson, 1974: 93). I sat on the sofa, my hand cradling my head, asking myself if I really understood myself as a woman. Was I really attractive? Wasn't I a bit hypocritical, snobbish, and fuzzy minded, too? The problems of my life stacked up one on another, and it would take an entire lifetime just to overcome them. (Weihui, 1999: 105) When she is alone while holding her head, she often thought about something. Even it is about her self, another thing about life, her fantasized and she always has a thought about something when she is in a lonely circumstances. In this time, she thought about her self as a woman. She is still in a confused condition with her gender as a real woman. It gives the real fact that her confusion about her minds. She is confused about her characteristic as a woman. She thought that she is a woman but she still can't understand about her self as a woman. She even can't choose who really she is. She actually has the quality of attracting to the men. She is a charming woman. But, she is still confused about that. Whether she is a woman with a certain character or not she still does not know well about it. "Wasn't I a bit hypocritical, snobbish, and fuzzy minded, too?" (Weihui, 1999: 105). She told to her mind that is she a liar, hypocrite, or even a person that has a big heart but really likes to show off to everyone, and also between her fussy minded that talks too much. It is so complicated problem for her. She faces a professing feelings or virtues one does not have. She has a characteristic of those who incline to social exclusiveness and who rebuff the advances of people considered inferior. This is the causes of her problem that stacked and being mess up. "I didn't know what to do, what day it was, or who I was" (Weihui, 1999: 239). She never be a normal person if she still has a fussy minded and confusion about her self. For instance, she always has confusion between her self. One day, when she has no friends in her apartment, she has nothing to do, not even has a plan to go out to do something. But she also confused what day is that and who really she is. Her problems will overcome to her as her fussy minded emerge. "Agitated, I circled the room. At last, I decided I had to leave the apartment, for where I didn't know, but I had money in my handbag and my face was made up." (Weihui, 1999: 105). She is a fussy minded but sometimes she also has a nothing thought. It proves when there is no one in her room, she decided to leave. But she even does not know about where she would go after she is leaving her room. Her mind told that as long as she had enough money, she can go everywhere she likes. She is totally out of focus of something. She can not focus only in one way, to finish her novel. "I'm in Beijing," I said, as my heart was seized by a sharp wave of tired tenderness. I didn't even know why I was in Beijing at this moment." (Weihui, 1999: 111). After she circled her room, she decided to go to Beijing to meet her old friend. She went there only for spending her time, not to be alone and lonely in the apartment. But, she actually didn't know exactly what her purpose to go to Beijing. It was so useless when she told to Tian Tian on the phone. This really shows that her minds is still wishy washy. She even didn't know about the place that she went at that time. The second role confusion is between a woman in the real life or as the writer in the unreliable life. Her grandmother decided what she wants to be in the future. In fact, it was my grandmother who predicted that I would be a writer. With a literary star shining down on me and a belly full of ink, I would, she said, make my mark one day. (Weihui, 1999: 18). By the predicted of her grandmother, Coco's feeling had been hypnotic that she will be a writer. She fetch up all standing by her grandmother's predicted. "Coco, I've got an idea," he said. "What idea?" "Why don't you give up you job at the cafe?" Tian Tian said. "Then what would I do?". "We have enough money, not to have work all the time. You could write your novel." (Weihui, 1999: 6) In a time, when she mets Tian Tian at the first time and Tian Tian asked her to be a writer, she suddenly agreed with that decision without thinking about another risk. Actually, she had already made a several job, it is in the magazine company publisher and also she had already wrote a several short stories but it didn't make succeed. That is the causes she quits become a writer until she met Tian Tian. She started to write again as Tian Tian grant to her. Tian Tian asks Coco to become a writer again because he trusts Coco that she can write again. It brings the clear explanation that she still uncertain about her ability to be a writer. After she met Tian Tian that makes her ability suddenly appear again. "From the moment I first saw you at green stalk, I just feel you were cut out to be writer." Tian Tian went on (Weihui, 1999: 23). As Tian Tian said that he totally sure that Coco's life were being set as a writer. He saw Coco at the first time when she done her job in Green stalk cafe. Started at that time, Tian Tian saw Coco that she is correctly to set as being a writer. But she still uncertainty about her self to be a writer. The novel had brought me in a worry. I didn't know how to disguise myself effectively to my readers. In other words, I didn't want to mix my novel up with my real life and to be honest, I was even more worried that as the plot developed, it could have an impact for my future. (Weihui, 1999: 92) This is become her trouble to become a famous author. The novel that she wrote, she had to be an invisible woman. She had to separate between herself in the real life with her self in her novel. She needs to modify the manner in order to conceal her identity of her character in the novel. Because if she wrote her real life in the works, people thought about her life is abnormal. By the time she felt so worry if she went so far. She feels truly sad and becomes so pessimistic about her novel. Her pessimistic appears since her novel did not make any significant change or even she has no feeling that her novel will become a sensational novel or she will become a famous author. She even more worries when she can't distinguish her real life that proper to be written in her works. It gives an impact in her future, what is the impact of it she still does not know about it. Who knows what the future brings, but she has to avoid the bad things happen in her life. The way to avoid the bad thing is not to invoke her real life in her novel that she wrote. She wants to be a writer but not to write about her real life as public consumptions. Another thing that can appear her spirit to become a writer is her psychologist, David. He is not only suggested her as a writer but also give a value to Coco's character. The third Coco's role confusion comes from her love. She has two different characteristics of her lover. Between her real love Tian Tian and also her affair Mark. After she quits from her job in the Green Stalk cafe and her parents forbid her to live in Tian Tian's apartment, she gets so out of control. She meets with the Germany man in her friend party, Madonna. The Germany man named Mark. Mark's abilities seemed to have been a gift from the gods, whereas Tian Tian was the total opposite. They were like beings from two different universes. Their existences met in inverted images of themselves projected onto my body (Weihui, 1999: 177). Her role confusion to choose between Mark and Tian Tian started when all of them show their differences. Mark has so much abilities and much power to attrack his opposite. He is also a business man that has so much relation everywhere. He is a business man that work for a while in Shanghai. Tian Tian just couldn't handle sex. I'm not sure if it was related to the tragedy that caused his mental problems, but I remember the first time I held him in bed. When I discovered he was impotent, I was devastated, so much so that I didn't know if I could stay with him. Ever since college I had seen sex as a basic necessity (although I've since changed my mind about this). (Weihui, 1999: 5) In that quotation shows that the men named Tian Tian is Coco's boyfriend that she just recognised him not too long. Tian Tian also has a problem with his identity because his background of his life is not really good. "Grandmother was convinced it was murder. My dad didn't have any history of heart disease; she said my mother killed him. That she had another man over there, and they plotted it together" (Weihui, 1999: 3). In addition, the background life of Tian Tian is because of the mystery death of his father and the unfaithful mother. But, he still does not believe her grandmother, it can probably true. These bring his silent and cool characterisation in his daily life. "Tian Tian just couldn't handle sex" (Weihui, 1999: 5) from the quotation, it gives clear description that Tian Tian has a trouble with his sex ability. He can not handle his lust even he has a trouble with his sex ability. He is an impotent, but Coco does not know the cause of his impotent. "I'm not sure if it was related to the tragedy that caused his mental problems, but I remember the first time I held him in bed" (Weihui, 1999: 5). Perhaps, it has a relation to his mental tragedy that caused his mental problem. That is the causes of his impotent. He has no desire to a women, Coco is the one that he loves much. In the other hand, Coco feels disappointed with the sexual of Tian Tian. "I was devastated, so much so that I didn't know if I could stay with him" (WeiHui, 1999: 5). Until she is speechless to lay waste and think about what should she does for the next after she knew he was an impotent. If it takes a look to the Erikson stages, this case has a problem with Coco's love that has in the sixth stage. The sixth stage believed that love could become something that heal everything, include the crisis of identity. But, in this case, it would never happen because the cause of the crisis itself is love. Coco's feeling is so shatter when she knows that her lover can not give her a satisfaction. Coco has a big lust to a man that she loves. "Ever since college I had seen sex as a basic necessity (although I've since changed my mind about this)" (Weihui, 1999: 5). It shows when she was in the college, she really likes sex and she makes sex as her necessary in her life even she tried to handle this but she can't. In this case, she has role confusion in her adolescence period that can cause the refusal from the society because of her attitude. It proves in her last sentence. Furthermore, for her sex is her basic necessity, it is also for everyone. She has a life compulsion. As it mentions, she needs a sexual satisfaction to give her alive and defend her self. "The man I love can't give me a sexual satisfaction, and worse, he can't give me a sense of security. He smokes drugs, and he's disengaged from the world. Now he's carried his kitten off to the south, and it seems as if he could leave me at any time. I mean forever. Meanwhile, a married man is giving me physical satisfaction but has no impact on my emotions. We use our bodies to interact and rely on them to sense each other's existence, but they're also a protective layer between us, keeping us from connecting mentally" (Weihui, 1999: 104) That is all of her explanation to her psychologist, David. It is clear enough that she really has a serious trouble with her life, the people that she loves. Her first serious problem is with her real love, Tian Tian. He can't give her satisfaction in the bed. She is lack of the gratification of a desire's needed. She is insecure from many bad things around because Tian Tian can't save her. He unconnected him self from something that holds fast and entangles. He is a serious drugs smoker. He is also alienate him self from the world. He really likes to be alone and push him self away from people. This is really bad for Coco that has an ambition's character. Another side comes from her affair. Mark is a husband from a Germany woman. But Coco felt satisfaction with Mark. He gives too much about a lust to Coco. Unfortunately she has no emotion to Mark, even it is only about caring him even less for loving him. He is capable of giving protection to Coco but she only relies on Mark's body to give her a satisfaction in the bed. She only separates herself with Mark as a sex partner to give a mental satisfaction. Her purpose to hang affair with Mark is only to give her alive. Without a lust from the man, Coco's feeling will be so wild because she can't life without a sex from a man. Without sex, she is never being an existed woman. She is really in trouble. As it mentions in the first paragraph, "ever since college I had seen sex as a basic necessity (although I've since changed my mind about this)." (Weihui, 1999: 5). This novel has a thick relation to love. Love is something that Coco's need to life alive. Indeed, she has so many people around that really love her so much. But, she needs the special person to love her, to share her life together for her future. Sometimes, love can become the cause of someone's problem. It becomes the causes of an identity, characteristics and also another psychological problem. In this case, Coco faces an identity problem that influenced by her love. Intimacy love appears because of there is comfortable feeling, ability to intimate a relationship between people. Intimacy as the component to create a love, intimacy emerges in the Coco's love. There are also several types of love that will make this intimacy appears. They are types of liking as a friendship, romantic love, companionate love, and also consummate love. All of those types emerge in Coco's love. For the first types of love in this intimacy is the type of liking as a friendship. It only happens between her friends, Madonna. As she knows her not too much from Tian Tian, she spends not too much time with her. But one day, they spend a couple days to share about their love in warmth. "Poor you! Your worries have used up all your endorphins. You need to watch your health!" (Weihui, 1999: 173). It shows when Madonna feels so worry about Coco's condition because of her bad mood circumstances. She tired in her worries about her novel. Until, she spends a week to write a lot, finish her novel until she never gets out form her room. She needs refresh her mind, then Madonna comes and stays there. That's what a friend for. The next type of love that emerges her identity crisis is the type of companionate. Companionate of love occurs in the family, when there is a big commitment but has no passion at all. Coco's commitment to her family is about her life as being a good woman in front of her family. A well-manner man, he spoiled me from the start. By the time I was three, he had trained me to appreciate operas such as La Boheme. He always worried that when I grew up I'd lose my body and soul to a sex maniac. I'm his most precious baby, he says, and I should treat men cautiously and never shed tears over them. (Weihui, 1999: 19) This fact shows that she doesn't grow as a good woman as the wishing of her parents. Her family had reined her to become a good woman. But her parents are totally go in the wrong way. Her father comes from a well manner man contains of a lot of knowledge as the lecture in one of the university in Shanghai. He is so worried about her daughter. When Coco still in the three years old, he often brought her to see an appreciate opera such as La Boheme. He thought that it would trained her about how to be a good woman. But, that's all about her father's efforts is totally useless. She won't to disappoint her father, and she hides her real self in front of her family. As long as she doesn't make them cry or disappointed, she still stay calm in front of them. Even thought she has no one to share about her boyfriend, about her novel and even about all of the whole cruel life that she faced. The next type of love in this intimacy is the romantic love. The deepest love comes from Tian Tian, a man younger than her. Their introduction from one to each other is too fast. Until, that is, the day he gave me a note said "I love you" along with his name and address." (Weihui, 1999: 2). It's clearly enough that Tian Tian falling in love with Coco at his first sight when Coco still does a job in the cafe. He directly gives her a note that he loves her by not saying any words or even knowing her name. "I don't know why. I just wanted you to make love to me perfectly just once. I want you so much, because I love you." (Weihui, 1999: 245). The strength of romantic love appears. Romantic love also has a passion beside the intimacy to the closeness. Even she has an impotent boyfriend, but she still wants to heal her boyfriend. Her statement proves that she really loves her boyfriend even she has to convey to herself that he never has sex with her. This leads her intimacy to another man that can satisfied her. She really wants him to be a normal person in order to feel the real sex from the one that she really begs on her life. This passion brings her to the deepest romantic love. The passion's component of love is one of the parts that take much in this novel. It has a lot of impact to Coco's identity crisis because of this component of love. There are types of love that can be the shape of passion. They are infatuation love, fatuous love and also romantic love. As it explained in the previous chapter, infatuation love is a love at the first sight and also a crazy love because of something that interact people to stay with their couple. In this case, Coco also faced love at the first sight to Mark. "His eyes were shining in the darkness, like those of an animal lurking in the shrubbery. I was surprised by the feeling those eyes gave me." (Weihui, 1999: 29). She suddenly feels so attracted by Mark's gaze on her. His eyes is so glistening with his sharp sight. She feels like she has no power at all not to look his eyes stared at her. This is the symbol of the love at the first sight to Mark. Started her meeting with Mark, she begins affair from Tian Tian. Her first sight to Mark is the inception of her problem with her confusing love, confusing identity and confusing her intimacy. While her fatuous love started when she was in a college. Coco's infatuation love emerges when she was in college. It shows that she has a big lust since she was in her college. She told about her crazy boyfriend. He is the person that teaches Coco about sex. Started at that time, she has a big lust, a high desire to the man that she loves. "My ex just happened to cater to several of those dispositions, from dependence to masochism to narcissism, and my need to atone to my mother for my sins would be an emotional theme throughout my life." (Weihui, 1999: 35). He leads Coco to the bad characteristic. Masochism brings Coco to an abnormal condition in which pleasure, especially sexual pleasure, is derived from pain or from humiliation, domination by her ex boyfriend. She has the tendency to derive sexual gratification, from being physically or emotionally abused. Romantic love from Coco between her relationship with Tian Tian and also her affair with Mark is appears. She is deliberately behaves in such a way as to attract attention from Tian Tian. She performs dangerous stunts to attract attention and also a compulsive desire to expose her genitals. He showed no pity, never stopping for a second. The pain burst into a kind of apoplexy. "I opened my eyes wide and looked at him, half in love, half in hate. I was aroused by his naked white body." (Weihui, 1999: 63). It happens when they had a sex. Mark is really lustful to Coco, he until didn't give Coco a chances to take a breath. He has no compassion to Coco because he is in the top of his lust. He had a sex with Coco such a fit of an extreme anger to her. He is just like loss of his consciousness. She also stimulated her sexual desire by Mark's body. She feels a great sexual desire with Mark. "That very night he successfully improved his knowledge of me, from my breast down to my toes, from my heavy breathing to my loud cries." (Weihui, 1999: 69). Until, Coco feels so satisfied with Mark's act in the bed. She is really enjoying that sexual affair. I promised Tian Tian I would visit him often and that I would take a good care Fur Ball and myself. I would write seriously and finish my novel. I wouldn't let myself sink into nightmares. I had to believe I was the luckiest and most beautiful woman alive and that miracles do happen. It was all I could do. I swore I would await his return. I love you. And that's how my love is (Weihui, 1999: 165). Fatuous love is love pushes by desire and also a commitment to go to the future, it is marriage. This happens between Tian Tian and Coco. Coco wants Tian Tian to go to the Reproduction Healthy Centre because she really wants him to recover him self. It means that she really hopes to Tian Tian's health. She really cares to Tian Tian but Tian Tian never cares about his health. Beside Tian Tian has a problem with his genital, he is an impotent, he is also a drugs user. He becomes so drugs user when he was far away from Coco. He took morphine. Unfortunately, he doesn't realize that Coco wants him so much in the future. Beside her care to Tian Tian is too much, she also has a commitment to her self that she will finish her novel. Her novel is the only hopes for Tian Tian's life. She wants to grant Tian Tian's hope. She won't disappoint him. Her commitment here will bring her to the spirit of a life instinct, so does Tian Tian. Commitment love also has a several type of love that built this component. They are an empty love, companionate love, fatuous love and the last is consummate love. The companionate love and fatuous love had been discussed in the previous component of love. They also emerge the strong commitment. an empty love appears because of a compulsion from someone. Even a strong love suddenly can become an empty love because of the broken role of a relationship, but it still has a commit through to the future. In the commitment component, Tian Tian had to fix him self to life with Coco but he had no responsibility to her. While the opposite happens to Coco, she had to take a full responsibility to Tian Tian because he has not much friends to share, dissociable from her family and also his society around. She has to be more carefully also to Tian Tian because he consumes morphine too much everyday. "For no good reason, I felt responsible for him – and also a sense of remorse." (Weihui, 1999: 23). She feels a sense of deep regret and guilt for some misdeed. She has to be more patient and has a strong enough emotion to face Tian Tian's character as being a drug user. Coco also is a woman that has a strong desire for success or achievement. He describes Coco is a person who wishes to rise above her present position or condition. She has full of power to be a success woman that has an enough effort for her better life. She is also a loyalty person to her future. From all of Coco's power to be a success woman, it gives an impact to Tian Tian. He has to commit to him self that he has to be alive because of Coco. He stated to him self of being committed or pledged to Coco that he had to have a good effort for his better future. In order to convince Coco about his committed. CONCLUSION In Wei Hui, Shanghai Baby, the main character is Coco. She has an identity crisis and it influences by her love. As the identity emerges problem for Coco, it followed by the appearing of 2 statements of analysis in this study. Therefore, based from all of the recent analysis of the data, the result can be concluded that there are two conclusions. Firstly, she has a different character because in her previous period she can't choose a certain identity for her self. She has a problem with her identity. If an identity can't be the people's necessity, they will out of control and have a divergent in their identity. It called as an identity crisis. She faces an identity crisis with the role confusion and also an intimacy. Her role confusion emerges between her profession as a writer and also her self as a woman. She can't choose which one that will be the most important for her life. She is a writer, she also has a good imagination of something, but she can not distinguish which one is the imagination and which one is the reality. Her dreams is always blows her up, it brings her everywhere until she goes everywhere that she did know where should she go and what should she did. Her role confusion emerges because of her lover too. She has 2 lover, but her real lover is an impotent while another one is a foreigner from German. This brings her a sexual disorder with her boyfriend, Tian Tian while Tian Tian is an impotent. She can not choose which one is the best for her. So, her choice is just only depending on her 2 lover whether Tian Tian will leave her or Mark that leave her away. Whereas her intimacy between 2 lover run well, she has no problem when she met with Mark. She can not get what she wants from Tian Tian. Mark only becomes a man that will give her the satisfaction in the bed. She does an affair with Mark, she really satisfied with Mark but she won't to fall in love with Mark because she still has Tian Tian. Even she has Tian Tian, he can't give her the best secure for her, lack of attention because Tian Tian is too busy with his morphine. She can not choose the man that she loves because she loves both of them while the balance in life is people should choose only one person to be our lover, to be the one only that can share a future together. Secondly, an identity crisis appears because of many factors. Actually the identity can go weakness because of the society around. Identity of someone sometimes annoys by many factors. The biggest factor from this novel that emerges the identity crisis is because of love. Love is a general way to healing something. But in this case, love becomes a trouble for Coco's identity. There are components of love that leads Coco to her identity problem. Her love contains of an intimacy, passion and also a big commitment for her future. All of the components appear a trouble for her life in searching for her identity about her self as a woman or as a writer. In every components of love, it has a several types of love that built becomes one strong component. The deepest love of Coco is only to Tian Tian but he can't give the satisfactions to her. This leads her to affair with Mark. She breaks the law of faithful, this brings her minds so blind until she can not think about what the future brings. She makes a relationship without thought what are the consequences that emerge by her relationship. Love needs a sacrifice to get the immortality of it. 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Obecnie niewiele miejsca poświęca się w opracowaniach historycznoliterackich nurtowi Nowego Dziennikarstwa. Szczególnie w Polsce czytelnik lub badacz rzadko ma okazję dostrzec to zjawisko. W Stanach Zjednoczonych w latach sześćdziesiątych i siedemdziesiątych cieszyło się ono dużą popularnością i wzbudzało ogromne zainteresowanie. Wielu Nowych Dziennikarzy zdobyło sławę i miano celebrytów. W Polsce autorzy reprezentujący owe dziennikarstwo są mało znani, a ich twórczość tylko sporadycznie pojawia się w księgarniach. Powodem takiej sytuacji może być obawa tłumaczy i wydawców przed ograniczeniami związanymi z nieznajomością kontekstu kulturowego i polityczno-historycznego tekstów. Uważam, że jeśli taki jest powód niewielkiej popularności tego nurtu w Polsce, to należałoby zachęcić do sięgnięcia po lekturę dzieł takich kronikarzy jak Tom Wolfe czy Hunter Thompson. Bowiem twórczość autorów Nowego Dziennikarstwa dostarcza czytelnikowi ogromnej wiedzy o sytuacji politycznej, społecznej i kulturowej Ameryki drugiej połowy XX wieku, wyjaśnia przedstawione wydarzenia i obszernie je komentuje. Teksty Nowych Dziennikarzy wpisują się także w dyskusję nad tym jaką rolę tekst dziennikarski odgrywa w dostarczaniu wiedzy o świecie i interpretowaniu rzeczywistości. W mojej książce pragnę dowieść, że teksty z nurtu Nowego Dziennikarstwa są szczególnie ważnym źródłem wiedzy o kontrkulturze lat sześćdziesiątych. Fakt ten jest często ignorowany w badaniach kontrkultury, które skupiają się najczęściej tylko na analizie dokumentów historycznych i socjologicznych a zapominają o, w równej mierze ważnych, literackich reprezentacjach epoki lat sześćdziesiątych. Lata sześćdziesiąte w Stanach Zjednoczonych były erą burzliwych przemian społecznych, masowych rozruchów, antywietnamskich protestów, rewolucji seksualnej, zamachów politycznych, strajków studenckich, demonstracji, które wstrząsały Amerykanami. Nie byli oni w stanie zrozumieć tempa przemian oraz wydarzeń, których byli świadkami. W tym okresie zamordowano prezydenta Stanów Zjednoczonych, Johna Kennedy'ego, zastrzelono Martina Luthera Kinga, represjonowano walczącą o swobody życiowe część społeczności amerykańskiej. Codziennością stało się uczestniczenie w masowych pogrzebach ciał przywożonych z Wietnamu żołnierzy. Dziennikarze i reportażyści próbowali wytłumaczyć ludziom skomplikowaną naturę otaczającej ich rzeczywistości. By sytuację unaocznić, przedstawić zrozumiale i wyczerpująco musieli zastosować nowe sposoby i metody obrazowania i przedstawiania świata. Zmienili dotychczasowe środki wyrazu, użyli narracji, monologu wewnętrznego, dialogu, bogatych opisów świata, nadali koloryt widzianym obrazom. Tak powstało jedno z ciekawszych zjawisk literackich tamtej epoki – Nowe Dziennikarstwo, którego twórcy odpowiadali na zapotrzebowania społeczne analizując i komentując ważne wydarzenia polityczne i kulturalne Ameryki. Rysując skomplikowaną rzeczywistość Nowi Dziennikarze stworzyli reportażowo-literacki styl, zawierający socjologiczne i historyczne walory. Żywiołowo relacjonowali także rozwijającą się kulturę popularną, byli głównymi kronikarzami kontrkultury i czasów hippisowskich. Przede wszystkim jednak Nowe Dziennikarstwo i jego twórcy okazali się wspaniałymi charakteryzatorami jednostek. Poprzez opis zachowań postaci, ich sposobu mówienia, stylu ubierania, miejsc zamieszkania, charakteru wykonywanych przez nie prac dawali obraz ówczesnego społeczeństwa kontestującego. Celem niniejszej książki jest analiza wybranych tekstów Nowego Dziennikarstwa, która pozwala lepiej zrozumieć kontrkulturę i obyczaje Ameryki lat sześćdziesiątych, scharakteryzować ówczesną sytuację, oraz umożliwić dostrzeżenie wszystkiego w jaskrawych i wyraźnych kolorach. Kluczem do analizy stała się teoria nowego historyzmu, który przywrócił dziełom literackim kontekst historyczny, nie traktując tekstu jako autonomicznego tworu, a osadzając go w kontekście kulturowym. Literatura bowiem przekazuje społeczne, polityczne i kulturowe nastroje, ukazując ducha danej epoki. Nowi historycyści postrzegają ją jako źródło historyczne, odzwierciedlające realną rzeczywistość. Chcąc przedstawić nieodzowny kontekst do analizy kontrkultury, próbuję w rozdziale pierwszym przedstawić tło historyczne buntu i udział w nim prekursorów – hipsterów i bitników. Dalej zmierzam do przedstawienia wybuchu rebelii hippisowskiej w latach sześćdziesiątych, opisuję również społeczne i kulturowe przyczyny powstania kontrkultury, analizuję wydarzenia, które doprowadziły do upadku ruchu hippisowskiego. W rozdziale drugim skupiam się na okolicznościach narodzin i charakterystyce Nowego Dziennikarstwa, przedstawiam jego prekursorów, ich twórczość oraz głosy krytyki. Wskazuję też na fakt podniesienia rangi dziennikarstwa i przyczynienia się do jego rozwoju i rozpowszechnienia. W rozdziale trzecim zajmuję się genezą wymienionych niżej tekstów i przedstawiam sylwetki ich autorów. W drugiej części książki analizuję poszczególne powieści i artykuły prasowe Nowego Dziennikarstwa, które w całości skupiają się na ruchu hippisowskim i jego upadku. Analiza obejmuje powieści: Próbę kwasu w elektrycznej oranżadzie (1968) Toma Wolfa, Lęk i odrazę w Las Vegas (1971) Huntera Thompsona, esej Joan Didion Slouching Towards Bethlehem (1968), artykuły Richarda Goldsteina: Psychedelic Psell (1967), The Catcher In the Haight (1967), Love: A Groovy Idea While He Lasted (1967), San Francisco Bray (1967) oraz artykuły Huntera Thompsona: Why Boys Will Be Girls (1967), The 'Hashbury' Is the Capital of the Hippies (1967), The Hippies (1967). W książce wykorzystuję również do analizy fragmenty Hell's Angels. Anioły piekieł (1966) Huntera Thompsona, The Armies of the Night (1968) Normana Mailera, Loose Change (1977) Sary Davidson oraz We Are The People Our Parents Warned Us Against (1968) Nicholasa Von Hoffmana. Głównymi kryteriami wyboru tekstów były kontrkulturowe treści w nich zawarte oraz przynależność ich autorów do nurtu Nowego Dziennikarstwa. Analiza wspomnianych tekstów pozwala na scalenie i szerokie zobrazowanie integralnych elementów kontrkultury. W mojej książce opisuję rolę kontrkulturowych liderów, którzy w ogromnej mierze przyczynili się do rozszerzenia ruchu hippisowskiego i propagowania idei kontestacyjnych. Wskazuję na używanie środków poszerzających świadomość jako nieodłączną część buntu lat sześćdziesiątych. Opisuję hippisowskie komuny, życie w atmosferze wolnej miłości i rewolucji seksualnej. Analizuję komuny jako alternatywny sposób życia oraz jako formy protestu przeciw establishmentowi. Ukazuję rolę muzyki, tekstów piosenek, wydarzeń muzycznych i muzycznych idoli w czasach kontrkultury. W dalszej części książki omawiam czynniki, które w późnych latach sześćdziesiątych doprowadziły do upadku kontrkultury. Analiza kończy się zobrazowaniem komercjalizacji ruchu hippisowskiego, schyłku dekady lat sześćdziesiątych, upadku kontrkultury i koncepcji "American Dream". Śmiem twierdzić, że teksty, które wyszły spod pióra Nowych Dziennikarzy nie są dziś jedynie kulturowym artefaktem. Są bogatym źródłem wiedzy na temat kontrkultury lat sześćdziesiątych oraz częścią dziejów Stanów Zjednoczonych. Przedziwne i często zdumiewające wydarzenia, opisywane przez autorów, mogą stanowić źródło silnych i głębokich przemyśleń. Są jednocześnie jak ożywczy wiatr, który otwiera okiennice okna i pozwala na szersze, wyraźniejsze widzenie świata i jego spraw, oglądanych dotychczas tylko przez szparę owych okiennic. Szeroko otwarte okno jest metaforą odbierania świata widzianego nie wyłącznie przez "szkiełko i oko", ale wzbogaconego uczuciami Nowych Dziennikarzy, ich świeżym spojrzeniem, ich młodymi opiniami, interpretacją, dziennikarską swobodą i swadą. Należy podkreślić, że teksty Nowych Dziennikarzy są ważną i nierozerwalną częścią historii, stanowią dokumenty, które powinny być traktowane na równi z tekstami czysto literackimi, historycznymi i socjologicznymi. 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Herman and Hazel Jones, photo taken at their home on March 27, 2014; Serrelle's charity Club, ca. 1980 ; The New Zion Community Advocates worked with community members age 80 years and older to have contributed to the history of Ogden city. The interviews looked at the legacy of the interviewees through armed services, work, social life, church, NAACP and educational systems in an environment where their culture was not predominant. This program has received funding from the Utah Humanities Council and the Utah Division of State history. ; The following is an oral history interview with Herman and Hazel Jones conducted on March 27, 2014 by Deborah George. ; 20p.; 29cm.; 2 bound transcripts; 4 file folders. 1 sound disc: digital; 4 3/4 in. ; Oral History Program Herman Jones Interviewed by Deborah M. George 27 March 2014 Oral History Program Weber State University Stewart Library Ogden, Utah Herman Jones Interviewed by Deborah M. George 27 March 2014 Copyright © 2014 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in Special Collections. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The New Zion Community Advocates worked with community members age 80 years and older to have contributed to the history of Ogden city. The interviews looked at the legacy of the interviewees through armed services, work, social life, church, NAACP and educational systems in an environment where their culture was not predominant. This program has received funding from the Utah Humanities Council and the Utah Division of State history. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management Special Collections All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Jones, Herman, an oral history by Deborah M. George, 27 March 2014, WSU Stewart Library Oral History Program, Special Collections, Stewart Library, Weber State University, Ogden, UT. iii Herman and Hazel Jones, photo taken at their home on March 27, 2014 Serrelle's Charity Club ca. 1980 Abstract: The following is an oral history interview with Herman and Hazel Jones conducted on March 27, 2014 by Deborah George. DG: Alright tell me your name. HaJ: Mr. and Mrs. Herman Jones or should I say Herman and Hazel. Jones? DG: Alright and tell me your birthday. HeJ: My birthday is August 6, 1921. HaJ: I was born May 8, 1932. DG: And are we related at all? We always ask that question. HaJ: No, I don't think so. DG: Alright well tell me what are you doing now? HaJ: What are we doing now? Well Herman and I both have some health problems. We are just taking life one day at a time. And thank God' we are still in the land of the living. DG: Alright. HeJ: I retired from the Railroad in 1981 after thirty-nine years, and just retired from my second job with the Ogden Golf and Country Club after another twenty-eight. DG: Alright so tell me about some of the most important lessons you've learned in life. Things that you know you could pass on to somebody and tell them about? HeJ: You see I came from a large family. It was six boys and three girls, I am the fourth child. My parents taught us to love one another and to love family. I grew up on a big farm. The Jones' and the Tillman's was a big family. I enjoyed growing up with my sister and brothers and all my cousins. 1 If I could pass one lessons on to people it would be to love your family and friends. A family and friends is a clan held together with the glue of love and the cement of mutual respect. A family is a group of human beings who care about each other…and feel comfortable with each other. Like all groups of human beings with frailties, families will taunt and fight and bicker among each other. But when trouble threatens from outside the clan, there is an instant closing of ranks against the outsiders. DG: Now where was the farm? HaJ: Herman is originally from Helfin, Louisiana. DG: Is that H-E-F-L-I-N. HaJ: Yes. DG: Okay. HeJ: We would have ten or twelve bales of cotton a year, two or three bales of peanuts. A couple of loads of sweet potatoes, and white potatoes, We had a large potatoes bin, We had potatoes all winter. My father would killed eight or nine hogs and two or three cows a year. We had a smokehouse were they would stored the meat. DG: So you pretty much grew all your own food from the land and farm. HeJ: Yes, We also had a big gravel pit, my mother sold quite a bit of gravel off the place anywhere from four to five lodes of gravel ship out every day. DG: So tell me what was the proudest moment of your life? When were you most proud do you think? HaJ: You'll have to talk a little louder he don't hear very well. 2 DG: Okay. Tell me what you most proud of in your life? HeJ: I would have to say when I had my first child. I was thirty three years old when my first baby was born. My other daughters—being able to provide them with an education, so they could be prepare for all the changes in life. I have seen a lot of changes over the past 92 years, some I could deal with and some I couldn't, because I did not have an education. I have tried to teach my children to never look down on a person no matter what their condition. That everyone have something to contribute to this world, no matter how large or small. DG: How long have you lived in Ogden? HeJ: I moved here in 1942 and I have been here for sixty two years. DG: What brought you to Ogden? HeJ: I was working at Steel Mill, one day something happen on the job and they tried to blame me for it. It was only two blacks working there at the time. So I thought it was best that I got out before I got into some big trouble. I decided I would come to Utah where my uncle and brothers were. DG: What brought your uncle here? HeJ: My uncle was in Kansas City in 1919 He work for the outfit cars. Then he moved to Pocatello. That when my aunt came out to be with him. I guess he gave up the outfit car and stared working for the dinner car department. He and the family moved to Ogden. DG: So your uncle brought you out here because of the job opportunities? HeJ: No, my brothers were here one came in 1936 and one 1940. That is why I decided to come out this way. 3 DG: Okay HeJ: After I was hired on the dinner car, I could have gone to Los Angeles, Denver or Omaha, Nebraska to work. Five districts needed men at the time. I chose to stay in Ogden. I had family here. Ogden was pretty much the same as Louisiana, very segregated. I was used to the segregation. HaJ: When I first came to Ogden from Los Angeles, I thought I was in the pits of Hell. Everything was so different from what I was used to. It was very hard for me to except segregation. But things got a little better when I made a few friends. DG: How has it change over the years? HeJ: I have seen a lot's of changes through the years. Black America was not allowed to eat in restaurants, they were not allowed in hotels, or clubs. We could only rent or buy homes, between Wall Ave. and Lincoln Ave. from 22sd to 30th street and that about as far as a black person could go. Black people now can rent and buy any place in the state. Other changes when I came to Ogden, it was a lot's of farm land in the surround towns. Now all that is homes, shopping centers, malls, factory and building. Washington Terrace was a old army barrack doing the war for family that work second street. It was converted to homes in 1954-55. DG: What do you miss most about the way it used to be? HeJ; Back in the day people seem to care about each other more. Now everyone is so busy. We just don't take time to socialize any moor, We just don't take time to visit the sick 4 Or visit with each other. When we were younger, friends were friends. If they had $1.00 you could get .50c. Now day's people don't care. They can see you hunger and want give you a piece of bread. DG: Who was some of the great characters from here? HeJ: I don't know any from Ogden. But doing my traveling I have met some of the world's greatest. People like President Roosevelt, Harry Truman, Eisenhower, Ralph (Tip) O Neal, Thurgood Marshall, Roy Wilkins. From the sports world. Joe Lewis, Jackie Robinson, Abdul Jabbar. Music Stars, Duke Ellington, Lewis Armstrong, Nat King Cole, Sammy Davis Jr. Movie Stars, Rita Haywood, Gloria Swenson, John Wayne, Jerry Lewis, Clark Gable. And the list go no of the Rich and famous I mat. DG: Do you remember any great story are legends about our town. HaJ: Ogden so many legends, and most of them was true. Lower 25th Street was once one of the most Notorious places in America. It was call Two-Bit-Street. There was a place between 25th and 24th street call Electric Alley. There were row of house that was like a little motel. These little houses had one room in them. Just large enough for a bed and small kitchen, No bathrooms, No running water. This was a haven for Prostitute. Gambling, Murder, Boot lag alcohol, All kinds of illegal things going on. Some of this I personal witnessed. It was a crazy time in Ogden. HeJ: my brother's wife, my sister-law Mattie Jones was murdered in 1956. I believe a white policeman killed her. Her body was found about four weeks after she disappeared. 5 HaJ: This happen October 1956, some duck hunters found the body in West Ogden near the old Ogden city dump, off 24th street, the police never solver the case. HeJ: My reason for saying a Policeman was involve. Marshall White was on the force at the time, I could never get him to talk with me about the case. When I would try to talk with him, he would tell me that he was busy. I said to him one night, that I thought he knew that one of his friends on the force had killed her. The policeman that was involved was killed later. Doc White was killed two. DG: Who were your best friends? What were they like? HeJ: I had lots of friends. Roscoe Howard, Carl Bunn, Paul Willis, Willie B. Daniels, Ralph Brooks, Jim Gillespie, Charles Wilson, John Hayes, My best friend was my brother-law, we were friends growing up in Heflin as boy as boys before he married my oldest sister, just to name a few. Differ personality for sure, but we enjoyed each other when we got together. HaJ: My best friends was Lucille Lovette, Leetha Johnson, Helen Knox, Hazel McEwen, Tommie L. Bunn, Glendale Wilson, Merle Holston, My running buddy was Gladys Dockery. She and I work together for years. She lives in Arkansas now, but we stay in touch. DG: What did you do for fun? HaJ: There was not much for black people to do in Ogden. We created lots of Charity and Social Club for entertainment. I was a member of the The Friendship Chairty league, The Serrelles Social Club, Daughters of Elks, The American Legion Auxiliary, and Alph-Kapp-Alph Sorority. Herman, were a charter Member of Pioneer Post #66 organize in 1943, and the only living charter member. A 6 member of Bee Hive lodge of Elks No 407. The Union Pacific Old Times Club #6, And we both or members of the New Zion Baptist Church for over fifty years. I have some pictures and information that may be of help to you. DG: Okay, great, Oh wow this is so wonderful. Can we scan these? HaJ: yes you may, But I would like to have them back. DG: We'll get them before we go. HeJ: You see, every week-end someone were having party or get together some were in Ogden, Layton, Salt Lake City, are someone would rent a place and have a big dance. Everyone would be there. We had family picnics in the summer with all the children and adults The Old Mill, There was a camp ground up Weber Canyon call the Wagon wheel. We used to have some big picnic up there. People would come from Salt Lake, Hill Air Force Base and around the valley. Though were the days. HaJ: Herman and I both have received many Awards and Certificates from services in these organizations. We both were very active through the years. DG: What are your memories of grade school/high school? HeJ: Meeting George Washington Carver when I was about fourteen. He came to our school to teach the young boys tailoring. As a project we made a bed matters, I never dream that some day he would make history. But of course I never dream that I would see a black man in the White House as president. DG: How did you meet your wife/husband? HeJ: We both were on our way to work in October 1951. I was running from Salt Lake to Butte Montana and had to ride the Bamberger, She and her girl friend were on 7 their way to work Hazel was working at the Ogden Arsenal. I gave her money to play the baseball pool at work. HaJ: My friend Gladys and I started talking with him and another guy. Herman wanted to know who I was, were did I come from, my life history. I thought he was very nosey. Yes he give me some big money $2.00 WOW!! I was just being nice by talking with him. We were married July 18, 1952, sixty two years together. DG: How has being a parent change you. HaJ: When you are only responsible for yourself and you have children that you must take care of. Your life style changes, the children should always come first. If it was a choice of buying for myself are the kids. My baby's always came first with me. It was just part of being a parent. DG: What did you do for a living? HeJ: I spent thirty nine years cooking. Retired as a chief cook in 1981 DG: So you had to go whenever they needed you. HaJ: Right, I basically raised the girls by myself. We could not depend on him to be home for anything. Holidays, birthdays, PTA meetings, school activates, church activates. I basically raised the girls by myself. With four girls it kept me pretty busy. The girls and I just kind of live our lives around his job. DG: Were you out of town a lot? HeJ: Yes, I was put on as the troubleshooter would come in at night, early the next morning, I would get a call, someone was unable to come to work. My wife had to keep my clothes ready for me. When they call, I had to pack my bag. It was so bad at one time. I hated to hear the phone ring. I knew it was the commissary 8 calling. There were times I have had to do a triple trip. Back to back that meant I was going for about fifteen to eighteen days at a time. DG: Go get your bag. HeJ: When I became a chief cook back in the sixty's a lot's of the older cooks in age but not in work years. Did not want to work under me, I told the boss let them be the Manager. Whoever was in charge, had to be responsible for the menu for everyday, planning and overseeing food preparation. It was a big responsibility. I was the one getting the chief pay, so let him have the headaches, it was okay with me. DG: Smart man. HeJ: In the 1979 when the U.P. passenger train, stop running I was on the last run from Chicago, Ill to Los Angeles. We had to take a plane back to Utah. Then I went to work for the outfit car, cooking for the guys that work on the tracks. Idaho, Nevada, Montana, Wyoming, Colorado and Utah. I had to buy food for 15 or 25 men feed breakfast, lunch and dinner. Keep records of how many meals they ate, figure out how much they meal ticket was every two week. Keep track of time card. Most of the guys were from Mexico and could not speak English. It was jest hell out there. One of the happiest days fo my life was the day retired. DG: So were you ever in the military at all? HeJ: Oh yeah. HaJ: He was in the Army. HeJ: I quit the railroad for awhile, and went to Hill Field and work for a few months. Then I decided to go back to the railroad. Just back to work a few months when 9 Uncle Sam said I need you. I had to report to Camp Wolters, Texas. Company "B" Infantry Training Battalion March 8, 1943. Now you talk about a hell hole Camp Walters was one. We was out in the field weeks at a time, we had to movie around from place to place. Sometime we would just get camp set up and we would have to take down the tents again. It would be raining so hard you would be sore from the rain beating on you. We had to break camp to movie on. You slept on the ground, with all kinds of snakes and bugs, we was out in the swamp. A lot of guys died in basic training from snake bites. These were thing family never knew about. After service I return to my job on the railroad. I was put on a hospital train. Transporting wound solders to hospital throughout the country. I have seen it all and experience thing that some people will never see. Frozen body's, missing legs and arms, missing eyes, I seen it all. DG; Yes you have. HeJ: Also haul the Japanese and Italian prisoners, doing world War II. They had a Italian prisoners camp here in plain city, My Italian neighbor use to tell me about how they was treated doing the war. He and his brother and sisters was born in American. But his parents were from Italy. DG: Oh my you was right in the thick of it. HeJ: You seen it all and don't want to live that again. DG: Wow. DG: So how did those war experiences change you? Do you think it changed you any. 10 HeJ: not really, I was just cooking, working in the dining car. I did not work with the patients. It was just like cooking in a hospital. DG: Right but seeing that didn't bother you much then? HeJ: You see them and feel sorry for them. And then you thank God' it not you laying there. DG: You just did what you had to. HeJ: When I was fifteen, my mother got sick. I had to stay home to take care of her and cook for my young brothers and sisters. I remember I had to cut wood to keep the big pot boiling, that how we clean cloths. And in 1978 my mother and father lost everything when a tornado hit Heflin, Both of my was disable at the time. That both suffer for months from injury receive in the storm. receive bad injury, My older sister was bedridden for a few years and her husband along with two other brothers. And I help take care of them before they passed away. DG: You was a good brother. DG: What did you learn from this time in your life? HeJ: Just be thankful. I am ninety three years old, and have been blessed. My health was fairly good until a few years ago, I have had a wonderful life with my wife and daughters. My wife and I have had the pleasure of crisis crossing American. From Portland, Oregon to Florida, from Main, to California. We have enjoyed several cruses over the years. I have enjoyed my children growing up, cookouts, and family gatherings. My wife have been a very good help mate a very good mother and grandmother. And I am very proud because she was both Mom and 11 Dad most of the time. I know that I don't tell her often how much I appreciate her for been in my life. She is truly the Wind beneath My Wings. 12

The Great Depression in Weber County, Utah, is an Oral History Project by Mack S. Taft for completion of his Master's Thesis at Utah State University during the summer of 1969. The interviews address the Great Depression through the eyes of individuals in several different occupations including: Bankers, Laborers, Railroad Workers, Attorneys, Farmers, Educators, Businessmen, Community and Church Leaders, Housewives, Children and Physicians. All of these individuals lived in Weber County from 1929 to 1941. The interviews were based on what they remembered about the depression, how they felt about those events and how it affected their life then and now. ; This is an oral history interview with David J. Wilson. Mr. Wilson discusses his experiences practicing law in Weber County during WWII, and the Depression. ; 19p.; 29cm.; 2 bound transcripts; 4 file folders. 1 sound disc: digital; 4 3/4 in. ; Oral History Program David J. Wilson Interviewed by Mack S. Taft circa 1960s Oral History Program Weber State University Stewart Library Ogden, Utah David J. Wilson Interviewed by Mack S. Taft circa 1960s Copyright © 2016 by Weber State University, Stewart Library iii Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. The working files, original recording, and archival copies are housed in the University Archives. Project Description The Great Depression in Weber County, Utah, is an Oral History Project by Mack S. Taft for completion of his Master's Thesis at Utah State University during the summer of 1969. The forty-five interviews address the Great Depression through the eyes of individuals in several different occupations including: Bankers, Laborers, Railroad Workers, Attorneys, Farmers, Educators, Businessmen, Community and Church Leaders, Housewives, Children and Physicians. All of these individuals lived in Weber County from 1929 to 1941. The interviews were based on what they remembered about the depression, how they felt about those events and how it affected their life then and now. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management This work is the property of the Weber State University, Stewart Library Oral History Program. It may be used freely by individuals for research, teaching and personal use as long as this statement of availability is included in the text. It is recommended that this oral history be cited as follows: Wilson, David J., an oral history by Mack S. Taft, circa 1960s, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. 1 Abstract: This is an oral history interview with David J. Wilson. Mr. Wilson discusses his experiences practicing law in Weber County during WWII, and the Depression. The interviewer is Mack Taft. MT: This is informal, and we'll just not worry about anything at all. About the only formal thing I need on it is your name. What is your full name? DW: David J. MT: When did you start practicing law in Weber County? DW: 1919, fifty-two years ago. MT: When were you married? DW: 1916, fifty-five years ago. MT: How many children did you have? DW: We had five. MT: Now, in the years from 1929 to 1939, you were practicing law in Weber County? DW: That's right. MT: What do you remember about those years as being the most significant things pertaining to your law practice and to people in general? DW: Well, of course there were many unemployed people working on various federal projects. Prices were extremely low. I could buy all the groceries I could carry for two, three dollars, and it costs me fifty dollars now. That perhaps is an 2 exaggeration, but they were extremely low as compared to present prices. The legal practice perhaps didn't suffer as much as some other people did. There were many foreclosures, and I represented the financial institution and made some money, unfortunately, that way. I had as good a practice as most any other men. My income was adequate, so I sent three children to college and one on a mission during that period. So we got along. Some attorneys who didn't have connections which, in retainers, enable them to avail themselves of a particular practice, which would then bring money, didn't do very well. They were living low on the hog, as well as the others. So it was a time of need – yet, I think on the whole I went through poverty just as bad. My people owned a homestead in the early days of my life. I have often said that I felt the so-called Depression was getting along without things that my Pa and Ma had never heard of. They didn't have it, they got along without it. They couldn't buy clothes, they got along without clothes. Once they had the period of high living during the twenties, it was difficult to change their practices. Once you have enjoyed a high standard of living and many of the luxuries of life, if you lose even the luxuries, you think you're in poverty. So many people who claimed to be hard out, still were able to live. They could eat, they had shelter. The man who was dependent upon a day's work, and who had to rent his home, who had no income except as he derived from his daily labor really, in some instances, was hard up, and it was a godsend for him to get any kind of relief. MT: Do you remember anywhere near, say, what a man would have been earning at that time, say a laborer? 3 DW: No, I really don't know what the scale of wages was at that time. Of course, it was very, very much more than it is now. It was an employer's market – the man was mad to get anything he could find. Not a question of strikes, it was a question of finding something to do. So right now we have so many strikes prevalent, one is reminded of those days when men were delighted to work and get what they could for their labor. It was very much an employer's market. Of course, the farmers were in bad circumstances. In the end, a farmer can always feed his family because he had his crops growing, and he had his cows and his hogs and his chickens and his sheep; he could live. He had his shelter and his food. Got along somehow. So you can't always take the gripes that people engage in as indicative of what their true condition is. But the man that was really badly off was the man who was wholly dependent upon his day's labor, and who had no savings. He, of course, had to go to some source to supplement his income or to get some income. In many, many instances they had no income. That, of course, prevailed for quite a few years. There was no substantial improvement until we got into World War One, and then of course we got into our preparedness program, and all the slack was taken up. MT: World War II started about '41, didn't it? DW: Started – yes, Pearl Harbor was December '41. MT: The war in Europe we supplied was a little earlier than that. DW: Yes. 4 MT: Would you describe to me as near as you can, the situation that a young attorney coming into practice at that particular time, what would be his problems? DW: Well, of course, finding something to do, even in 1919, when I started. I took employment at Weber College part-time, teaching English and commercial law in order to make a living until I could get something coming to my offices. A young attorney in these twenties, thirties, you don't really have any real unemployment begin until after 1930. We had the stock market crash in '29; the unemployment situation really became noticeable and substantial in the '30s. The early '30s. Of course, that's what led to the oust of Hoover in 1932, because the Depression was then rather deep. So a young attorney who started at that period had to supplement his income, had to get an income in some way other than through his laurels. If he was able to establish connections with some attorney already in the business, then of course… MT: When did Jay start in the business? Do you remember? DW: 1946. MT: '46 – after the war. DW: Yes. I'd been practicing twenty-five years. MT: He has a fine practice up there now. DW: They do all right. 5 MT: Fine young man. Did you have problems at that time with, say, did people have problems paying you for your work when you would complete cases and so forth? DW: Oh, yes. I think everybody had a question of collections. Of course, if people didn't have the money, they couldn't pay you, so many of us carried a great many unpaid fees on our books – fees that never were paid. Matter of fact, I learned early that if you don't get your fee by the time the work is done, you have a hard time ever collecting it, in most instances, thereafter. Some men are so honest, they'll pay you no matter how long it takes. That's not the general rule. Fortunately, the question of foreclosures were paid by the institutions that employed us; there was no difficulty on that score. Generally speaking, attorneys, like others, had difficulty collecting fees. MT: What do you remember about the Ogden State Bank and its closure? What did that do to our economy? DW: That was a very severe blow financially to Weber County. Incidentally, it never should have been closed. The assets were adequate so that the bank could have been kept open if it had had the proper cooperation from sources it had the right to expect help from. But they were closed, and it was very severe blow to many people. I was not banking there at the time – I banked there for many years, but I was not banking there at the time – however, I did have clients that had money there, and of course for some time everything to do with the bank was tied up. No distribution was made of assets for a long period. Many of them had all their 6 money they had tied up. Their savings, their checking accounts; many people suffered. I can remember one man who was a grocer and who had everything there, who was so completely shocked by it he committed suicide. That's unusual, but many people were left in very strained circumstances, and it was a great shock to them, because they had great faith in that bank, and there was no dishonesty there of any kind. It was just a question of overextended credit; many good people couldn't meet their obligations. It was a very severe blow to Weber County and to Northern Utah. It not only hit Weber County, but some of Box Elder County, Northern Davis County and Morgan County, and it served a wide area there. MT: Is it kind of considered the rural man's bank? DW: Yes, they had financed a lot of the livestock and agricultural interests, and of course the livestock market was so it couldn't pay, many men who were feeding cattle lost everything they had. MT: I have been told by some other people who should be knowledgeable on this that they finally paid out somewhere around sixty-eight percent of their… DW: Sixty-some odd percent. Some settlements were made that never should have been made; reduced payments for people who could have paid in full. MT: Well, that's an almost unheard-of figure for a bank being closed, to come up that high, isn't it? 7 DW: Oh, yes. When you consider that they had to sacrifice their assets, and that they had to accept compromise payments all the way down the line, even instances where people could have paid in full. So that's why I say the bank never should have been closed, and had it had half a chance, it could have worked the situation out. MT: I've been told this by other people who have substantial knowledge on this subject. DW: Yes, I know all that, I knew the people there very well. I know Archie Bigelow very well, and the principal employees there, such men as Walter Farr and Dave Davis. MT: Now, Dave Davis, I understand is here in Salt Lake someplace now, is that correct? DW: Still living, yes, in his nineties. MT: Would he still be so that he could be interviewed, do you feel? DW: Yes. He's very rational. I talk to him every year – I don't know, I don't think he's deteriorated, he has a son-in-law in Ogden, a Bud Lund who's in the Food King, I think it is, he could tell you about him. He has his phone number in the Salt Lake phone book. MT: I'm going to try and get a hold of him. DW: I guess he's the only officer of the bank who still survives, as far as I know. Other minor employees, but the principal men have all gone except Dave. 8 MT: Frank Francis was there with the bank, but I think he was an assistant cashier or something like this. He's the highest official up to now that I've been able to find. DW: Dave was over him; Dave was cashier. MT: Right. Frank told me of him; he just didn't know exactly where he was. DW: He's right here in Salt Lake County. You can get him – D E Davis. Yes, I think that was a catastrophe for the county. The effects of that and from the angle of its being thrown into liquidation when it shouldn't have been. MT: Now, the effects of this thing as I've gone around and talked to people in various vocations, occupations, and other bankers; they seem to all be in agreement of the catastrophe of the thing. Most of the other bankers that I've talked to indicate that it was a sad blow to all the banking in Weber County. DW: Candidly, I think the other banks could have assisted the Ogden State Bank in such a way as to save it without sacrificing themselves. MT: That's an interesting idea. DW: Yes. See, at that time the – many of the men in banking then are gone, Sam Dye and Hemingway, H.E. Hemingway with Commercial Security. They had a severe run on them. They had a run then; I can remember seeing Hemingway standing up there, shouting to the people, sweating, white foam under his arms and perspiration. Jim Dubine, the attorney, standing there trying to calm the people. They were bringing money in from the Federal Reserve, in the back door to satisfy the people and withstood the run. 9 MT: I talked with Walter Budge up there just a short time ago – yes, William Arthur, thank you. He told me about the same thing that you've mentioned here. He said that to show the people and to try to calm them down, they even stayed over late at night, stayed on beyond closing time, to assure people that they were solvent and could pay off their bills DW: Yes. I stood in the lobby of the bank and watched that. I was banking there at that time; I didn't have fear. The worst thing in the world to do was to start a run on them. That was idiotic on the part of the depositors, because only a part of them could get their money out before they'd be forced to stop paying out. MT: Mob psychology is a mighty dangerous thing in many ways, particularly for bankers. DW: I don't know what else I could do. MT: Do you recall – what were you doing in the church at that time, Brother Wilson? DW: Oh, I was Bishop of one of the largest wards in the county. Ward of over 2,000 people, from 1925 to 1935. MT: Which ward was that? DW: Ogden 12th ward. MT: I just talked yesterday to Raymond Wright, who was Bishop of the First Ward from '35 on through… 10 DW: I went into the Stake Presidency in '35, became the first regional chairman of the Church Welfare setup. I was present in the Tabernacle when President Grant appeared there and announced the LDS Welfare program. MT: Was there a significant difference between the way you as a Bishop was able to take care of the needy after the welfare program come in – was there a difference, or what do you visualize there? What do you recall? DW: Well, I lived in an area where we had little unemployment. I was in the southeast part of Ogden, where we had business and professional men, and men who were employed. Our rate of unemployment was small there. We didn't have any difficulty taking care of our people. You always have an irreducible number that you carry no matter how good times are or how bad they are. MT: That's correct. DW: We had that experience – we were fortunate in that we lived in an area of the city where we were not hit as hard as they were in other areas. MT: Yes. Down in Raymond Wright's area there, I guess they really had it bad. DW: There, and all the west part of the city. MT: He told me there that in his particular ward, being right there close to the railroad and so forth, they picked up a tremendous number of transient people who were just coming through and desperately in need of help. DW: Well, ours were all people in fixed residences and mostly homeowners, you see, in their own homes. So we had a – we started a large building program in our 11 ward in 1929, when we ran into this situation, but we dedicated our building in 1935. So you can see we were not as hard hit as some other areas. MT: That's right. DW: I remember that the stake and regional welfare offices, they carried quite a load. MT: Were you able to offer some employment on your building, there, to people, or how did you operate that? DW: The ward people did some work, but we contracted a lot of it. MT: I see. Do you think of anything that you – customs that you developed during the Depression years that might have carried on to the present time with you? Either you, or your family; or do you feel that they had a significant effect on your life? DW: Well, I don't think so. We always lived frugally. I never had an unusually large income. As a matter of fact, the amount that I pay in taxes now exceeds considerably the total income that I had in the '30s when I was sending my children through college. MT: That's interesting. Very interesting. DW: Fees the lawyers get now are triple, quadruple what they were when I was practicing. In fact, they've doubled since I quit practicing seventeen years ago. MT: Has it been that long? DW: I left in 1954. 12 MT: When you went to Washington? DW: New York. MT: New York, yes. DW: But we must recall also that the purchasing power of a dollar then was many times what it is now. Forty years ago, when we had the Depression, I told you about the groceries you could buy, and how you could buy everything – a car for three or four hundred dollars. A car costs about as much as a home cost then. I don't know if you're familiar with Midway or not; that's my old hometown. There's a beautiful architectural specimen, as you come up from Charleston and Midway. In the older part of the century, that beautiful home was sold for $2,500. I imagine now you'd have to pay $50,000 for it. MT: Yes, you probably would – I should say. DW: It's difficult to talk in specific terms, but six or seven thousand dollars fifty years ago was a lot of money. MT: Oh, yes, I should say. DW: I remember telling my wife, when we got to the point where I earned $5,000 a year, we'd be in the clover. MT: Certainly under the prevailing prices at that time you would have been, too. DW: Now, I went to Weber Academy, and I taught there, when we first moved to Ogden, as a teacher. It was then a high school, the old Weber Academy. I got 13 the highest salary ever paid a beginning teacher - $1,200. H.A. Dixon, who was a classmate, got a thousand dollars. The next year I got $1,400. Now you see a youngster just out of college, in his early twenties, would demand probably six, seven thousand dollars now. MT: That's right. $6,400 in Weber County now, is the starting salary. DW: That's better than five times what I got, with a college degree, teaching high school. MT: Yes, and you probably wouldn't live any better on it now than you did then, that's the thing. DW: So, as I see, it's difficult to make specific comparisons. MT: Right. DW: But those times had their virtues and taught their lessons. People really learned to be frugal, learned to get along on what they had to get along on. It's amazing what you can do if you have to. MT: Yes. DW: Making money stretch. Maybe someone could give you a better picture on this than I could. MT: You've given me exactly what I'm in search of on this type of thing, Brother Wilson. 14 DW: There was only one attorney active in Ogden who preceded me in the practice there, was Sam Paul. MT: Sam Paul is still living, too, isn't he? DW: Still in active practice. Roy Young is still living; he's out of practice for some time, don't know whether he could help you or not. MT: Was Ira Huggins practicing during that period of time? DW: Yes. Ira started to practice about 1924 or '25. Ira made his big money after that, when he got into politics. MT: Oh, yes. DW: See, I don't know who they are that can aid you. MT: Jay mentioned Sam Paul, and I plan to see him. DW: He's been in active practice longer than anybody else. Everybody else now practicing started after I did. MT: Well, that's very interesting. I surely appreciate your time, and I want to thank you.

We conducted preregistered replications of 28 classic and contemporary published findings, with protocols that were peer reviewed in advance, to examine variation in effect magnitudes across samples and settings. Each protocol was administered to approximately half of 125 samples that comprised 15,305 participants from 36 countries and territories. Using the conventional criterion of statistical significance (p <.05), we found that 15 (54%) of the replications provided evidence of a statistically significant effect in the same direction as the original finding. With a strict significance criterion (p <.0001), 14 (50%) of the replications still provided such evidence, a reflection of the extremely high-powered design. Seven (25%) of the replications yielded effect sizes larger than the original ones, and 21 (75%) yielded effect sizes smaller than the original ones. The median comparable Cohen?s ds were 0.60 for the original findings and 0.15 for the replications. The effect sizes were small (<0.20) in 16 of the replications (57%), and 9 effects (32%) were in the direction opposite the direction of the original effect. Across settings, the Q statistic indicated significant heterogeneity in 11 (39%) of the replication effects, and most of those were among the findings with the largest overall effect sizes; only 1 effect that was near zero in the aggregate showed significant heterogeneity according to this measure. Only 1 effect had a tau value greater than .20, an indication of moderate heterogeneity. Eight others had tau values near or slightly above .10, an indication of slight heterogeneity. Moderation tests indicated that very little heterogeneity was attributable to the order in which the tasks were performed or whether the tasks were administered in lab versus online. Exploratory comparisons revealed little heterogeneity between Western, educated, industrialized, rich, and democratic (WEIRD) cultures and less WEIRD cultures (i.e., cultures with relatively high and low WEIRDness scores, respectively). ...

H. DeWayne Ashmead ; The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, WeberState University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ; 66p.; 29cm.; 2 bound transcripts; 4 file folders. 1 video disc: digital; 4 3/4 in. ; Oral History Program Harvey DeWayne Ashmead Interviewed By Rebecca Ory Hernandez 22 October 2012 29 October 2012 26 November 2012 i ii Oral History Program Weber State University Stewart Library Ogden, Utah Harvey DeWayne Ashmead Interviewed by Rebecca Ory Hernandez 22 October 2012 29 October 2012 26 November 2012 Copyright © 2013 by Weber State University, Stewart Library iii Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in the University Archives, which also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, Weber State University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Ashmead, Harvey DeWayne, an oral history by Rebecca Ory Hernandez, 22 and 29 October 2012 and 26 November 2012, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. H. DeWayne Ashmead November 26, 2012 1 Abstract: H. DeWayne Ashmead (DOB: June 4, 1944), President and CEO of Albion Laboratories, Inc., shared his oral history with Rebecca Ory Hernandez from Weber State University during the months of October and November 2012. DeWayne sat with Rebecca in his executive office and shared stories about his life, including his childhood, his education, the history of Albion, Inc., his family, and his partnership with Weber State University. DeWayne spoke in detail about his father and the history of the Albion minerals business. DeWayne also expanded on his background in joining the company and developing Albion Laboratories into what it is today ROH: Today is Monday, October 22, 2012. We are in the office of Albion Laboratories. Present are H. DeWayne Ashmead and Rebecca Ory Hernandez from Weber State University. I would like to get started by asking you to state your name and tell me where and when you were born. DA: My full name is Harvey DeWayne Ashmead. I am named after my father, Harvey. I was born June 6, 1944, on D-Day in Brigham City. I could have had a lot of different middle names. My mother debated whether or not to name me Dwight after Dwight Eisenhower because it was D-day and he led the D-day forces. Ultimately, she decided to name me DeWayne, the "De" standing for D-day. ROH: Were you born in the hospital or at home? DA: In the hospital. My father was the head pharmacist at Bushnell General Hospital in Brigham City and my mother was also working at the hospital. There was a 2 4,500 bed hospital for the soldiers, but I was born in the civilian Brigham City Hospital not the military hospital. ROH: Why don't you tell me a little bit about your parents and your childhood? DA: My parents were really cool. I have often said that when I grew up I wanted to be just like my dad, so I'll start with him. His name was Harvey. He was born in a log cabin out on the prairie in 1916. This was in Camas County, Idaho near a community that no longer exist called Corral. He grew up riding horses and doing all the things kids did I suppose. When he was a toddler, the Indians tried to steal him and when they couldn't steal him they tried to buy him. Apparently, he was very attractive to the Indians. He grew up helping his father and brothers on what became the family farm at Corral. It was initially a cattle ranch until his father got into a dispute with the sheep men. The sheep men won, so the cattle had to be sold and they converted the ranch to a farm. He went to a single classroom grade school through the eighth grade with a single teacher that taught all of the grades at once. When he went to high school in the ninth grade, he had to move away from home and board with a family in the city of Fairfield about 10 miles away from home. At that point in time, it was too far to commute. He would stay there all winter and go to high school there. When he graduated from high school, his father wanted him to come back and help him on the farm. My dad wanted to go to college. My grandfather said, "That's stupid. I've got an eighth grade education and I've been very successful. 3 You've got a high school education you don't need to go to college." My dad persisted and he had to send himself to college and support himself. He used to say he was the best latrine cleaner around, which I suppose means that he was a janitor. ROH: Where did he go to college? ZD: He went to Idaho State University and graduated in pharmacy. Initially, that's what he wanted to do. My grandfather, upon learning that he was studying pharmacy, gave my father a little bit of money to help him in college because he recalled that during prohibition the local pharmacist made the best moonshine of anyone in the valley. He assumed that what my father was learning how to do was to make moonshine. Anyway, my father became a pharmacist. Later on in life he did not practice pharmacy, but he still maintained the license. After he was married to my mother, they went off to graduate school. My mother wanted to get a degree in speech pathology and my father wanted to get a medical doctor's degree. They went to Washington State University. They almost starved to death, so they had to come back and live in the real world. That's about when I was born. Ultimately, my father got a doctor's degree in biochemistry and considered himself to be a biochemist, not a pharmacist. My mother came from a family that was much more interested in education. My grandfather, who was born in the 1880's, had a bachelor's degree from the University of Utah. My grandmother had a degree from BYU. Since both had college degrees it was expected that all of their children would go to college. 4 My mother went to Utah State University and got her bachelor's degree in English and was qualified to be a school teacher. She wanted to go on for graduate work. Ultimately, she did her master's work at the University of Denver and got her master's degree and doctoral degree at the University of Utah in speech pathology and oral myology. They were both highly educated. ROH: Yes, indeed. Were you all expected to go to college? DA: Yes. I have three sisters. Two of them went to college. My oldest sister, who is three years younger than I, went to one year of college and said, "I don't like this." She got married instead. My other two sisters went on and both got bachelor's degrees and one got her doctorate. We were expected to go to college. ROH: Tell me a little bit about growing up and your childhood leading up to when you started grade school. Do you have any stories or memories from childhood that stand out? DA: Probably none that I really recall. I can think of two or three, but nothing significant. My mother used to tell a story that she liked to repeat frequently. When we were still living in Brigham City, at the end of the Second World War, there were a lot of Native Americans that lived in Brigham City. She talks about one occasion when I was just a toddler, I was playing outside and a family of Indians went down the street in single file from the father to the mother, then all the kids down to the smallest. My mother said that I watched them walk by and just got in line to follow them right down the street. There were all of these brown- 5 skinned Indians and a little white boy in a diaper going down the street. She said it was really a funny sight to see. ROH: Where did you go to school? DA: From Brigham City, we moved a lot. We moved to Salt Lake and ultimately moved to Denver where I started my public education. My father accepted employment in Brooklyn, New York, but my mother said, "I'm not going." We remained in Denver while Harvey started the veterinary division of Pfizer Laboratories in New York. He was one of the senior management at Pfizer and was one of the candidates for the presidency of Pfizer when he left the company. While at Pfizer, he would commute between Brooklyn and Denver while we stayed in Denver. I recall one of the things I did one summer in Denver. I attended a Methodist Bible School that summer which was kind of interesting. I graduated from the Methodist Bible School and don't recall too much about the classes other than that they gave me a certificate and a pencil, so that was important. I started grade school near our home. I may have used a school bus, but I don't recall it. As time went on in grade school I did use a bus and I'll come back to that in a minute. My mother talks about one time she was supposed to pick me up after school and she was late getting there. All of the teachers and students left and she still wasn't there. She said I hid in the bushes so people couldn't find me. I waited for her for a while and finally sat out on the curb until she came to 6 pick me up. She said my comment was, "I knew you'd come and get me." This school was from kindergarten to third grade. In the second grade, I had a girlfriend. For years I've struggled to remember her name and haven't struggled hard enough because I can't remember it. Nevertheless, she was really an important girlfriend. I wanted her to sit by me on the bus. I was terribly shy, but I bribed her by giving her the little prizes out of the cracker jacks boxes. I had a big collection so I'd give her a prize every day if she'd sit by me on the bus. Apparently, she liked me as well because the kids started teasing her about it and dared her to give me a kiss. One day, she leaned over and gave me a kiss on the cheek and I was mortified. ROH: You weren't counting on that. DA: No, I wasn't, but it was wonderful. I brought her home from school one day to meet my parents and I had her wait in the foyer so I could go tell my parents. They told me I had to sit down and eat right then. So, I went back to the foyer and told her she had to go home and that's the last memory I have of her. Anyway, we started grade school with kindergarten. I remember having to take naps in kindergarten. It was an all-day kindergarten not a half day, but we had to take a nap. I remember very little from first and second grade except that a third grader was misbehaving and his teacher sent him back to the second grade as punishment. It was just to shame him. I can remember my second grade teacher having him sit next to me and we were doing an art project. I looked at what he was coloring or drawing and how much better it was than what 7 I could create because he was older and it really impressed me. I remember some of the early books, Dick and Jane books that we had to learn to read from and how stupid they were. In the winter, my mother would worry about me getting cold, so she insisted that I wear long-legged underwear. I hated them and did not want to wear them, but I did because she insisted. She even bought a pair for my father just to show me, "See, even real men wear long underwear." We had gymnastics tumbling. On one occasion, we were going to perform in front of an audience and my mother was supposed to bring me some regular short underwear because we had to wear short shorts and t-shirts for this tumbling. She didn't show up in time and I had to roll that long underwear up and try and hide it underneath my shorts. I wasn't very successful and I was mortified. I don't remember anything about the tumbling. I just remember that terrible long-legged underwear. ROH: Did you enjoy school? Was it always something that you liked? DA: I always liked school. I enjoyed school from grade school throughout my university career. In fact, if I had the time and the patience, I'd go back to school right now. I don't really have the time and I don't really have the patience to listen to some professor's pontificate on things that I know as much or more about. I just wouldn't put up with it. ROH: Tell me where you fall in line of your siblings. Are you the oldest? DA: I am the oldest. I have a sister who is three years younger, another six years younger and another that is 13 years younger than I. 8 ROH: Are they all still living? DA: Yes. They're all still living. ROH: You went through third grade in Denver. Did you stay in Denver that entire time or did you move back and forth from Kindergarten to third grade? DA: We moved some. My parents were struggling financially. I just learned that probably in the last year as I've been trying to write a little history of my parents. They struggled and for some of the time that we were living in Denver, my mother took my sister and me to Idaho. She dropped us off at her parents' home in Idaho and left her parents to raise us while she taught school in another community. She had a license to teach school in Idaho and Utah, but not in Colorado. My father was basically living in Brooklyn at the time, so it didn't matter if she was in Idaho or Colorado because he wasn't coming home. There were no jets, it was all prop planes and it was expensive. He would come home about once every couple of months and wouldn't stay more than a day or two or three and he'd be gone again. He was building a veterinary drug company for Pfizer in New York. I also remember one time being with my grandparents in Kimberly, Idaho and my mother was asked to be a substitute teacher. There was a teacher that wasn't able to fulfill the teaching contract and my mother agreed to teach grade school for a month or so until they could find another teacher. Idaho schools started prior to the Colorado schools, so she put me in school along with my cousin while she taught our class. My cousin would call her Aunt Allez until 9 he was teased into calling her Mrs. Ashmead. I called her Mom until I was teased into calling her Mrs. Ashmead. For about a month she was my grade school teacher and then we went back to Colorado. In about 1953, the financial difficulties that my parents were facing were becoming a crisis. They needed more money. My mother found employment in Utah working for the state. She had completed most of her requirements for her master's degree in speech pathology in Denver, so she told my father she was going to move back to Utah. She couldn't work in Colorado, but she could in Utah. My father decided that it was time for him to resign from Pfizer, even though they offered him the presidency. He quit and came back to Utah with my mother. ROH: Do you know why he quit? DA: Because my mother was moving. I suspect that his employment was putting a strain on their marriage and it was probably heading for divorce if he didn't quit. That's purely speculation. I never heard the "D" word at all. I never saw any indication that my parents wanted to separate. They were both highly motivated individuals trying to rise to the top of their careers, but when it came to the family and the marriage they pulled back together and my father decided to sacrifice his career to go with my mother back to Utah. He didn't quit immediately and move back to Utah. He moved to Utah and subsequently resigned from Pfizer two years later in 1955. 10 My mother went to work for the state of Utah in the education department as a speech pathologist. She went to the University of Utah to finish her degree and was awarded her master's degree at the University of Utah. She worked for the state of Utah for about a year and was then offered a position in Davis County to start a speech and hearing program. She accepted that and we moved to Kaysville because it was the center of Davis County so she could move in either direction. She started the speech and hearing program for the county initially on her own, but it grew into two employees that worked for her. Plus, she was supervising 12 students from the university who were also working for her. The speech and hearing program in Davis County became the model for the rest of the state. It then became the model for other countries. I can recall that she was invited to the Soviet Union to train them on how to set up a speech and hearing program for their school system. She went elsewhere around the United States on behalf of the state of Utah to teach others how to do this. She became quite well-known in this area and by the time she got her doctorate, she was one of six people in the world qualified to do what she did and the only woman. I am proud of her. She graduated the same year with her doctorate that I got my bachelor's from Weber. I've got pictures of her in her doctoral robes and me in my Weber State robes. ROH: Do you recall any conversations about why you weren't all just moved up to New York? 11 DA: My mother did not want to go any further East. During the First World War, my father worked on a research project to stabilize penicillin so it could be used to treat the wounded soldiers. He was successful in developing a stabilized form of penicillin. It became widespread in its usage around the world because of the work he did. While he was at Bushnell General Hospital, he started to work on an amino acid therapy for soldiers that were burned. Burn patients were losing amino acids, and the doctors said, "We have to give them amino acids." However, the amino acids were so vile that most soldiers that tried to drink the concoction would vomit it back before they could even get it swallowed. Some started even before then as they got it close to their nose. My father started working on a palatable form of amino acids. It was, for the most part, developed before the end of the war, but not in its final stage. The drug company, Mead- Johnson, hired my father at the end of the war to go back to Evansville, Indiana to finish the project. My father went back there and joined their research and development group and finished the project. In fact, if you look at the drink "Ensure" and the infant formulas, all of them have their genesis in the work that he did. I've had scientists tell me that they actually saw the notebooks that my father had written at Mead-Johnson and saw what he developed. During that time, I was an infant and I was left with my grandparents while my mother went with my father back to Indiana. When he completed that research, Mead- Johnson offered him full-time employment, but neither of parents particularly liked living in Indiana. They went on to New York, then to Florida and elsewhere 12 for several weeks looking around and neither of them were in love with what they saw. I suspect that my mother in reflecting on those initial trips said, "I don't want to go any further East than Denver. I was born and bred in the West, I'm going to stay in the West and I don't want my kids growing up in the East." They had purchased a home in Denver. I suspect they were having trouble making house payments, but it was still their home. I know that my mother did not have a car which made it difficult with two babies and having to take street cars to get wherever she wanted to go including a grocery store. ROH: It was probably rough. Let's continue with your education. DA: Our first home when we moved from Denver to Salt Lake was near a school where I went to the fourth grade. The principal was Mr. Walker, who plays a role a little bit later in my life, so I'll come back to him in just a minute. In the fourth grade, we lived near the school. I had a girlfriend. I had lots of girlfriends. ROH: You did. DA: I'm not a Latin lover but I had lots of girlfriends. I had a girlfriend named Sandra West. My father loved to tease and of course at that age these girlfriends are secret girlfriends. Somehow, he found out that my girlfriend's name was Sandra West. I can remember him teasing me about that with my cousins. They were trying to discover what my girlfriend's name was and I wasn't about to tell them because it was secret. My father said, "Well, it isn't north, it isn't south, and it isn't east…" Then he stopped. I was mortified that he had told them. ROH: Now I know where you get your sense of humor. 13 DA: Her parents were friends with my folks, and I don't remember where, but it was earlier than just being in the neighborhood. Anyway, she was my girlfriend in the fifth grade. Then, we moved and Mr. Walker had a home that was about two or three miles from the school. The house that we were living in near the school was on a one year lease and the owners came back and they wanted their house, so Mr. Walker said, "Well, I have a rental house next to my house, you can come and live in it." My mother said, "Yeah, but I don't want to put my kids in a different school again." He said, "That's not a problem, they can stay in the same school and I'll take them to and from school." My parents agreed and we moved to a house on the Mill Creek east of Sugar House which had a big impact on me. I'll tell you about that in a moment. Anyway, this thing with Mr. Walker didn't work out. He left for school too early in the morning for us, so my parents had to take us to school. My sister and I, who were both in school there, didn't like waiting until 4:30 or later for him to get around to going home. We began walking the three or four miles to home. He never transported us really. ROH: That's a long walk. DA: It was, but we had to do it. There was no other option because my mother was working full-time and my father was still traveling. So, it was either go with Mr. Walker or walk home. This house was on the Mill Creek and it was a wonderful experience for me. All of my free time was spent exploring the woods along the creek and getting involved with the creek. When I think about it now, it was probably dangerous, but I didn't think about that. I was in the water and I did all sorts of things. I collected bugs and animals on the Mill Creek. I just thoroughly 14 loved it so much that I vowed that when I grew up I was going to have a home on the creek. After my wife and I were married, I searched for years for a creek and finally found one. We did build a home on the creek. It was because of that one year experience on the Mill Creek. ROH: Is it in Salt Lake? DA: No, it's in Fruit Heights. We built it on Baer Creek. When my wife and I found the creek, I followed it and found some land that I liked and tried to buy it. They wouldn't sell it to me. I found some additional land on the creek that I really liked and went to Davis County to find out who owned it. I found the name of the owner and went to him and said, "I'd liked to buy some property." This was all undeveloped property. He said, "Well, if I were to sell that land I'd have to have $12,000 an acre." I said, "Well, great. I want 3 acres." He said, "But I don't want to sell it." I said, "But I want it." So, for an entire year every week I either went and saw him or telephoned him to see if he would change his mind. Finally, after a year I had worn him down to the point he said, "Just take it." So, I bought the three acres. It was never a question of how much I was going to pay. It was just trying to get the land. We bought the land and ultimately built our house there where we still live. That was in 1976. ROH: Have you ever been back to the original Mill Creek house? DA: No. In fact, I question whether or not I could even find it. I probably could if I looked up an address, but we always called it the chicken coup because it looked like a chicken coup. A flat roofed chicken coup that had just been renovated into 15 a house. It was in a cul-de-sac with two other houses. Mr. Walker's house was the most elaborate. Then there was a second house that was next to his and it had solar panels on the roof. It was a solar energy house, which really would have been Avant Garde. I can remember the solar panels. I don't remember the people or what the husband did. Across from Mr. Walker's house in the cul-de-sac was the chicken coup where we lived. ROH: Were your sisters all born at this point? DA: No. I was born in Brigham City and my next sister was born in Salt Lake in 1947. My father was living in Denver trying to set up a home for my mother and me when my sister was born. My mother went into labor, and she didn't have a telephone so she went to the neighbor and used the neighbor's phone to call a taxi to come and get her. The taxi dropped her off in front of the hospital, took the money and said, "Goodbye." My mother went in with her big suitcase. She talked about only having one suitcase, the one she used when she went off to college to Utah State University. It was a big suitcase, not an overnight bag, but she lugged the big suitcase in and had the baby. She called my father and he got in the car in Denver and drove back to Salt Lake. My sister was born by then. He saw her for a couple of days and got back in his car and went back to Denver. My mother was in the hospital taking care of herself because he couldn't leave work. In Denver, my second sister was born in 1950. My father was at home and my mother was taking courses at the University of Denver. One of them was an arts and crafts course. I don't know why she was doing that, but the instructor 16 told her that regardless of the fact that she was pregnant, if she missed classes, she would be dropped from the program. When she went into labor, she had my father go to the class to take her place. The instructor asked my father what he wanted to do while he was there and he said, "Well, I'd like to carve a horse out of wood." The instructor said, "There's no way you can do that. You'd have to be trained for years and years to balance the horse. You just can't do it." So, my father went home and took out his pocket knife and carved a Tennessee Walker perfectly balanced on two feet with all the right muscles and everything. He took it back the next week and said, "Here." He'd never done anything like that before and it was a wonderful thing. That started his woodcarving hobby. He was extremely good at it. All of the pieces were professional pieces. On one occasion, I had two coloring books, a Roy Rogers coloring book and Gene Autry coloring book, each cowboy was featured on his horse on the cover of these coloring books and each horse was rearing. My father looked at the pictures and carved the two horses out of wood. Each horse was about 12 inches tall and rearing. He mounted them on a wooden base so it appeared that the two horses were fighting. It was just beautiful. He carved horse heads. Each head was about 8 inches tall. They were so realistic that they even had the blood vessels in the horses head. He knew animals intimately and he carved them accordingly. He was very, very good at it. Speaking of carving, it reminds me of another thing with my father and mother. I had cowboy heroes when I was a kid and one of them was Hopalong Cassidy. I just loved him. He was great. I also liked Roy Rogers. I wanted to 17 change my name to Roy once upon a time. Hopalong Cassidy was one of my heroes. I not only watched him in the movies, but I would buy the comic books whenever I could get my hands on one. It was rare that I got a comic book because my parents didn't have much money. One of the comic books that I did purchase showed Hopalong Cassidy being manipulated by the bad guys. The way they portrayed that manipulation was by attaching strings to his feet and hands to make him into a puppet. That was the picture on the cover of the comic book. So, I told Santa Claus I wanted a Hopalong Cassidy puppet. I must have been six or seven at the time because I still believed in Santa Claus. Obviously, a Hopalong Cassidy puppet did not exist, even though my mother searched high and low in the stores to find one. They didn't exist. So, my father took wood and carved this Hopalong Cassidy puppet. He carved the hand with the arm up to the elbow and he attached that to the upper part of the arm wrapping it with cloth so that there was a joint that allowed the arm to move. Then, he attached the arm to the shoulder with a cloth so it could also move. My mother sewed the clothes for the puppet. Hopalong Cassidy dressed in a black outfit, so she freehand sewed all of the clothes to dress the puppet in. Where they found them I don't know, but they also found little cowboy boots that they put on him, as well as a hat and pistols. I don't know where they found the pistols, but my father had to make the holsters for the pistols out of leather. They attached strings to it and I got a Hopalong Cassidy puppet for Christmas from Santa Claus. It was a prized possession. My mother says I put on a Hopalong Cassidy puppet show for my school class on one occasion. I don't recall that, but 18 she talked about it. At some point, the puppet lost its strings, but I still have the puppet. That is a prized possession that my parents made for me. ROH: What it must have been like to see that on Christmas morning. DA: I can't remember seeing it Christmas morning, but that puppet has been part of my life as far back as I can remember. My father was extremely talented at carving wood and did so until his mid to late 70's. At that age he developed an allergy to the sawdust in the wood, so he couldn't carve anymore. The last thing he carved was a covered wagon with eight horses pulling it, which I have in my house. It's a beautiful thing. After that, he decided to make bronzes. I have a good friend who is a professional artist who has made millions of dollars with his artwork. One day, I was going to have lunch with him and my dad asked me to ask him how to make a bronze sculpture. I did and my friend said, "Well, you make a skeleton out of wire or whatever and then you put the clay on it and once you put the clay on it you put it in the oven and bake it. When that is done, you take it to the foundry and it is cast by the foundry." That's as much as I told my father. He said, "Okay." He sat at the kitchen table with a pair of pliers, coat hangers, and a torch and he welded pieces of wire together to make a skeleton. Then, he used clay and made his figurines. He then put them in the oven and baked them before taking them to the foundry. He's done beautiful sculptures. His first sculpture is of two fighting elk. You may or may not have noticed in the foyer at Albion, there's an eagle perched on a limb. That's another one he made. This is all amateur, but they look 19 like professional pieces. He also created one of a cowboy that has roped a buffalo which resulted in the cowboy, horse, and the buffalo all being in trouble because they are all tangled together in the rope. Another one that I thoroughly enjoy is a pond with swans on the pond. It is a beautiful piece. ROH: How old was he when he started doing bronzes? DA: He was about 78. He died when he was 82. He would produce them and give them away. He could have made a living as an artist if he wanted to, but he didn't. He just did it as a hobby. ROH: Today is Monday, October 29, 2012, we are in the offices of Albion with DeWayne Ashmead and Rebecca Ory Hernandez from Weber State. When we were talking last week, you mentioned this really nice picturesque setting along the creek. DA: The Mill Creek. ROH: I wanted to pick up from where we left off there. DA: We moved to Kaysville to a rented home in 1955. I started the sixth grade at Kaysville Elementary School. It was interesting. I have thought about that several times and I don't know why one thing stands out in my mind. I had no friends until I went to school, so I was in the process of trying to make friends. We had our first recess and there were two boys in the class who were leaders. They were the top kids. I was a little skinny new kid on the block and when we went out for recess the boys all decided they wanted to play football. I had never played 20 football in my life. I didn't know how to play it or anything else, but one of these kids picked me to be on his team and that really made me feel good. He asked me what position I played and I said, "I don't know." He put me on the line and I promptly got knocked on my fanny the first time. I always respected that kid because he picked me and stood up for me at a time that I needed someone to do that. He didn't become a close friend, but throughout my junior high and high school days he was a kid that I looked up to. The sixth grade probably was a turning point in my life. My teacher was a man by the name of Elmer Wilcox, and he really liked science. He would take us on field trips. We went out to the Salt Lake and dug up crystals. He liked rocks so we collected rocks. He had a three stage microscope of his own that he brought to school to show us the invisible world. I became fascinated with that and for whatever reason, he took a liking to me and he would give me this microscope to take home on weekends. I was absolutely thrilled. I lugged this microscope in its wooden box home to look at things under the microscope. I studied all kinds of different things like water from the swamp or hair. I was just absolutely fascinated with it. Because of my interest, at Christmas my mother went to the University of Utah and purchased a three stage microscope from their surplus equipment. It was an old microscope, but it was still just like his as far as effectiveness was concerned. It was a professional microscope, not a toy. As the school year went on I became more and more interested in all of the aspects of science. I hadn't picked a single discipline. He fostered that and continued to encourage me in so many ways that he has always stood out in my 21 mind as one of the people who truly influenced me. When I entered the seventh grade, I went to Central Davis Junior high School in Layton. The science teacher at Central Davis at that point in time considered teaching science as just a job. He didn't really do much to encourage me or to help me with my scientific interests, but then my father started working with me. My father was deeply involved in the sciences and the fact that I was expressing interest in the same thing encouraged him to get involved with me. I wanted to enter a science fair in Utah and I decided that I would like to build a robot that was somewhat mobile that would speak through a record player by remote control. My father helped me build it and I won first place in the state. ROH: That sounds really ambitious for that age, how did you come up with that idea? DA: Actually, I read an article in Boy's Life scout magazine about a robot. It just intrigued me and I thought, "I want to do one like that." So, we did. In the eighth grade, I got more sophisticated and built a cloud chamber so I could see radiation particles from radium as they would go through an artificially created cloud. I won first place. I can't remember what I did in the ninth or tenth grade, but I won first place there. In the eleventh grade, I was working full-time at Albion while going to school full–time. I'll come back to that later. My father and I were collaborating on a drug to dissolve kidney stones and I had done a considerable amount of research on my own dissolving kidney stones in sheep. I presented my research on that and I won first place in the state and was subsequently sent to the national science fair with that research. Unfortunately, we drove to Seattle 22 where it was held and I had left part of my project at home and forgot it. The result was that I didn't do very well at nationals, but that's the way it goes. ROH: Did you participate in science fairs all the way through high school? DA: I did. I became known as, I guess in today's vernacular, a nerd. I was selected as the Sterling Scholar for science my senior year of high school in 1961-1962. I had a reputation for being quite intelligent and deeply involved in the sciences. Between Elmer Wilcox and my father, the two of them really fostered that love of science which continues to this day. ROH: Did you have any other friends that you would work on these projects together with? DA: I had friends, but none of these friends was as involved in the sciences as I. I didn't make friends easily. I was very shy and basically a loner. A lot of my research projects were too complex for kids to understand. They didn't see the value of them, so they would ignore me. ROH: Was that the end of your football career then? DA: In sixth grade? Absolutely. To this day, I really don't care for football. I shouldn't say that. I should say that I enjoy watching the game, but I am not passionate about it. ROH: It's really quite something to be that involved in science all through and it's no surprise then that you continued on into your career. You won lots of awards in high school and when you graduated as a senior, what did you do? 23 DA: I chased my girlfriend. ROH: You had a lot of girlfriends. DA: Well, I only had one that was important. That's the one I married. ROH: When did you meet Jill? DA: I met her as a junior in high school. We met in a history class because the teacher assigned us seats in history according to alphabetical order. I was the last "A" and she was the first "B" so she sat right behind me in history. She was a cute little girl, so I asked her for a date and she turned me down. I asked her for a second date and she turned me down. When I asked her a third time I figured, if she turns me down the third time I'll never ask her again. ROH: What were the dates? DA: I don't remember. I had a reputation of being a nonconformist in high school too. The fact that I'm science on the one side is one thing, but I went clear over on the other side because I was trying to fit in. I really didn't fit in anywhere in high school. She basically turned me down because of my reputation. The third time, she accepted. ROH: What reputation are we talking about? DA: I had the coolest car in school and I raced. I raced at the drag strips and I would race on the streets. You didn't ask me about that. ROH: Well, tell me about what you did for fun? 24 DA: I played with my car and still play with my cars. Finishing up with Jill though, the third time I asked her for a date she accepted and before we were out of our junior year in high school we wanted to get married. After that, we just continued to date through high school. I had several scholarships to various universities and she was going to go to Weber College, so I followed her to Weber rather than taking these other scholarships. Looking back, it was a good thing. ROH: So back to the car story. When did you get your license or were you driving before you got your license? DA: Oh yes. I started driving at about 13 or 14. I got my first car about a year before I got my license. I had a 1950 Mercury. I customized it, lowered it and put loud pipes on it. I got all sorts of tickets and generally not the same one twice. I raced that car. ROH: How did you buy your first car? DA: Actually, it was given to me. I got it from my parents. My parents bought this 1950 Mercury and had taken good care of it. It was really a good car and I probably destroyed it. I just thoroughly loved the car. I can remember one time, I wanted to leave high school early and the only way out at that time was through gates on the parking lot. They were locked during school hours so you couldn't leave school. On one of the exits there was a space between the pole that held the gate and another pole that was just wide enough to let the car slip through with about an inch or two on each side. My friend and I decided to leave school early one day by slipping through this space. That gate was between two 25 buildings. My car was so loud with the noise of the exhaust reverberating back and forth between these two buildings as we were trying to get out that it attracted everyone's attention. It brought every kid in the high school to the windows to watch us leave school. Shortly thereafter, they welded stakes perpendicular to the gate pole so I couldn't get out. I really liked the car. I liked cars because it gave me the freedom that I didn't have before. I went everywhere in that car. It was my whole life. I put over $1,000 into customizing the body, which in 1962 terms was a huge sum of money. I did a lot of the work myself and made a few mistakes, but I still enjoyed it. When I was a senior in high school in 1962, I decided I wanted a new car, so I went to the Oldsmobile dealer in Ogden and ordered a new car. I bought a 1962 Oldsmobile Cutlass in the last part of my senior year in high school. Jill and I dated in that car. Later, I sold it, but a few years ago when a car like it came up for sale I went and bought it just to try to recapture our youth. It didn't work, but Jill and I still enjoy putting the top down in that convertible and just driving. We still do it. Destroying the ozone layer is just a lot of fun because that's what we did when we were kids. We would drive up and down Washington Blvd and I would drag race anyone that wanted to drag race. I'd race on the streets and I would accelerate to about 80 miles an hour on Washington Blvd. ROH: Where on Washington Blvd.? DA: From stoplight to stoplight. Very rarely did I ever lose a race. I was a fast driver and had a reputation for always having a very fast car. 26 ROH: So that's why she was turning you down? DA: Yes. ROH: Are you still racing up and down Washington? Have I heard anything about you in the blotter? DA: No you have not. I haven't had a ticket for probably 25 years. ROH: Where do you ride now when you go for drives? DA: Generally on the back roads. The cars that I drive are very expensive and many of them are one of a kind, so people have a tendency to drive into me as they are looking at the car. So, I just avoid major highways and stay on the back roads where people don't see me. I drive for the sheer pleasure of driving and the experience of driving. With some of the cars you can put the top down and as you drive along you can smell the smells and hear the sounds and we just enjoy it. ROH: You loved science, cars and you obviously loved girls, one in particular. DA: That's right, one in particular. ROH: Jill is her nickname, so what was her maiden name? DA: Her real name is Eugele, which she hates and I love. I think it's a very pretty name. She was named for her uncle Eugene who was in the Second World War and not expected to come home. She was named Eugele Baird and nicknamed, Jill, which she prefers. 27 ROH: When did you and Jill get married? DA: That was in 1966. Probably didn't think I would remember that did you? ROH: I'm surprised you waited that long. DA: Well, you have to understand the dynamics. I followed her to Weber and we decided that we couldn't afford to get married and we should wait until both of us graduated from college. Jill was very religious, but I was not. She played better poker than I did. That's the way I describe it. She told me that she would not marry me unless we were married in the L.D.S. temple. I saw absolutely no reason to do that, but I would not be hypocritical about it and just go to the temple just to make her happy. We're all hypocrites, but for the most part I detest hypocrites. I started to study the Mormon Church to show her where she was wrong and why we didn't need to be married in the temple, and ultimately became converted myself. After I did that I went to her and said, "I think I need to go on an L.D.S. mission." She said, "Okay. You go and I'll wait." As luck would have it, I was called to go to France. The kids today go for 2 years and for part of that two year period they go into a very intensive training session where they learn the language. Back then, none of that training existed. If you went to a foreign country you went for two and a half years and the church figured it took you six months to learn the language and then you became effective. So, I went to France for two and a half years. ROH: What part of France? 28 DA: It was called the French Mission. I served in Paris, Bordeaux, Rennes, and Pau. Basically, the Western and Central part of France. ROH: That's pretty big territory. DA: Back then, there were only two missions in France. There was the French Mission and the French-East Mission. The French-East Mission covered Eastern France and the French speaking part of Switzerland. While I was there, they made the Franco-Belge Mission which was all of Belgium and the Northern part of France. Incidentally, that is where my youngest son went on his mission. I went to France for the two and half years and came home. I was determined to marry her as she was to marry me. Her parents didn't like the idea. They did everything they possibly could to persuade her to start dating boys while I was gone on my mission. She refused, and that created a lot of problems for her. She wrote me every day and would send the letter to me once a week. I would send her a letter every week. I would go without meals in order to save enough money so that by the time the two and a half years were over I had enough money to go to Belgium and buy a diamond ring for her. I designed it and purchased it. I came home in March of 1966. We were married in June and lived happily ever after. ROH: Where were you married? DA: We were married in the Salt Lake Temple, just like she said. It scared me to death. ROH: Did it? 29 DA: I was terrified. I tried to talk her out of it all the way to the temple. She wasn't about to listen to me. It was an off-handed way of talking her out of it, you know, "I'm too cool. I'm not going to back out," but I sure tried to talk her into backing out. I was terrified. I was also in a lot of pain. I had broken my foot the day before. ROH: How did you do that? DA: A plate glass mirror fell on it right across my foot and broke it. I refused to cast it because it would spoil her wedding pictures. So, I was in a lot of pain. ROH: Did you cast it after your wedding? DA: No. We left on our honeymoon and she did all the driving and I did all the moaning. ROH: Where did you honeymoon? DA: We went down to Bryce Canyon and I kind of hopped over the edge of the canyon and looked at it and said, "Okay, let's go." I was in too much pain, so we came home after a honeymoon for 3 days and I went back to work. ROH: All this time you were working for Albion, correct? DA: Yes. My father started Albion in 1956. He had previously been working for Pfizer and was in the line for the presidency of Pfizer. He was in senior management of Pfizer when he quit and came back to Utah where he started Albion. He had $250 and that's what he used to start Albion with. He had a concept that no one else had ever thought of and that was to sell veterinary pharmaceuticals to 30 farmers and ranchers. In 1956, if you had a sick animal, you would go to veterinarian and say, "Come look at my animal." He would look at it and you'd tell him what was wrong and then he'd sell you the drug at twice what he paid for it. What my father wanted to do while he was at Pfizer was to start selling these pharmaceuticals directly to the farmers and ranchers instead of going through the veterinarians. Pfizer refused to do that, so my father struck out on his own to show that it could be done. Well, the area that he envisioned was the Intermountain area in Utah, Idaho, Wyoming, Montana, Arizona, and Nevada. He had to travel throughout that area calling on the farmers and ranchers because no one knew that such an outlet for veterinary drugs existed. He had a retail store between 24th and 25th Street on Grant Avenue in Ogden. It was ideally located because the drugs that he sold throughout the Intermountain area could be packaged at the store and then taken to the post office which was on the corner of 24th and Grant or to the bus depot which was on the corner of 25th and Grant. So the store was half a block either way. Because he was out selling, someone else had to package and ship these drugs. At the ripe old age of 12, I went to work. I took a commuter bus, which was the Lakeshore Bus Line that went between Salt lake and Ogden. I'd pick it up in Kaysville, ride the bus to Ogden to open up the store after school. I would take the orders my father had written, package them and take the packages to the post office or the bus. I'd close the store at about 7 or 8 at night, 31 get on the bus, go home, do my homework, and go to bed. From that point forward, I just worked there. When I was on my L.D.S. mission, my father wanted me to come back and join him full time at Albion when I completed my mission. I said, "No, I don't want to." We had a lot of negotiations by correspondence and ultimately I said, "Okay. I will come back, but I won't work for you. I will work with you, but I won't work for you. Furthermore, if I come back, I would expect you to sell me part of the company at fair market price because I would never want anyone to say you gave it to me. So, I'll buy it and if you'll meet those two conditions, I'll come back." He said, "Fine." So, I did and by the time I got home he had named me the Vice President of Albion which really sounded cool until you saw all the work I had to do. Shortly after returning, I married Jill and went back to school at Weber while still working full time. Prior to my mission I had majored in chemistry at Weber College. While I was on my mission, I realized that if I were a chemist I would have to work for someone else. But, if I were a businessman, I could hire all the chemists I wanted. So, I changed my major when I came back to Weber and majored in business. I concurrently worked full-time at Albion and traveled extensively which made it very difficult to go to school. My father and I divided the responsibilities. He took production and R & D and I took marketing and administration. Part of my job was taking Albion from a small regional company to a national and then international company, which I did while I was still going to school at Weber. 32 ROH: How long did it take you to go national and then international? DA: Relatively quickly, probably a year or two. I was traveling a lot. I remember one convention that I went to that happened to be in Colorado that still stands out in my mind. I flew into Denver and arrived in the early evening concurrently with a blizzard that hit Denver. I had to go up to Ft. Collins, Colorado, so I rented a car. That was a terrifying ride on the freeway because the road was all snowed in. I arrived there late at night. The next morning I got up and went to work. I spent all day on the convention floor assisting one of my customers. That night, the customer wanted to go out to dinner and invited me to go with the employees. I told them I couldn't go to dinner and went back to my hotel room to study for a test that I had to take the next day when I got back to Utah. It was hard, but it was okay. Jill was working at Red Cross, but then she had the audacity to get pregnant on our honeymoon and nine months later our son came. She was awfully sick during her pregnancy so she quit and the responsibility of taking care of my wife and my soon-to-be baby was mine in addition to going to school. After he was born, she would come over to the college at noon and bring me a sandwich that I would eat as we walked back to the apartment where I'd get in the car and head off to work. I'd work until 8 or 9 at night and come home. I was still an undergrad. So, I did that and graduated from Weber. ROH: What year did you graduate from Weber? 33 DA: I think it was 1969. I went on and got a doctorate from Pacific Institute that was chartered by the state of California to give doctorates for research. It was not an academic degree, it was a research degree. I got that and later I went back and got an academic Ph.D in nutrition from Donsbach University in California. They wanted me to attend classes there and I just didn't have the time. I negotiated a deal with them that as long as I could pass the tests, I wouldn't have to go to class. Although everything was done by mail back then, the experience was much like doing coursework online today. I suppose in some ways I was a pioneer in doing online education. I graduated with a 4.0 from Donsbach and just continued on. ROH: You never got a master's? DA: I never got a master's. I have often wanted an M.B.A., but I'm too old and I don't have the patience. I don't need it, but I would like one. The biggest thing is that I don't have the patience. I can remember even in my undergrad taking a class in advertising and the professor wanted us to advertise an imaginary product. At the time, I had started a small advertising agency while working at Albion. I don't sleep much. Anyway, I had developed a campaign for a product. I developed the whole campaign, so it was not cheating. I had done absolutely everything. I didn't have the time to do busy work on an imaginary product, so, I took what I had done and presented it to the class. It violated some of the principles he taught. He got his master's degree at the University of Utah and drove 40 miles to Weber where he spent the rest of his life. He never had any practical experience in advertising. He started criticizing me in front of the class and I remember that I 34 lost my temper. I told him that he didn't know his fanny from a hole in the ground and I laid out what this advertising campaign had done for the company. Well, he was embarrassed and angry and he gave me a "C". I deserved an "A" but he gave me a "C". He never forgot or forgave me. He had a reputation for pulling kids out of the line as they were graduating and would say, "You can't graduate." I don't know whether that was true or not, but I believed it. When I was graduating I took my cap and partially covered my face before turning my head so he couldn't see me as I marched by. I was afraid he'd pull me out of line. He also became my major professor and made me jump through hoops to graduate. It was just a miserable time. The only consolation was that after I graduated, Weber offered me a job to replace him when he died. I didn't take it, but they did offer it to me. In my senior year, I joined a business fraternity because I was led to believe that it was where you would make contacts and that would be good for business. It isn't, but I was led to believe that. On one occasion they had arranged for us to go to a bank to tour the building and interview the vice president. We went down to what was then Commercial Security Bank on 25th and Washington in Ogden. I can still remember talking to the vice president. One of the kids had the audacity to ask, "How much do you earn as a vice president of the bank?" He puffed up and said, "I earn 450 dollars a month." I said, "Well, I earn more than that as a student, why would I want to be a banker." He looked at me and said, "Well, we get to play a lot of golf." I've never learned how to play golf, so I missed out on that opportunity. 35 One last thing on Donsbach University I ought to mention. About 1980, when four of my kids were in school, they were complaining about school work and saying that I didn't understand what it was like to go to school now because I went back in the olden days. More than anything else, that is what pushed me to attend Donsbach. I wanted to prove a point to them. I enrolled and I graduated one year later with a 4.0. I would come home from work and take care of my fatherly duties until about 9:00 p.m. I would study from 9:00 p.m. to usually 1:00 a.m. I would get up at 6:00 a.m. and would study again until it was time to go to work, work all day and repeat that whole thing. As I said, I graduated with a 4.0, wrote my thesis and got that approved and everything within that one year. The only time I went to California as it related to Donsbach was to get my diploma when I marched through at commencement. My kids came with Jill and me to commencement and after I got my degree, I turned to my kids and said, "Don't you ever tell me that I don't know what it's like." After that there was never ever a discussion about going to school or anything else and all of my kids have graduate degrees. ROH: Tell me about your kids. How many children do you have? DA: Five or six depending on how you count it. That always bothers a lot of people when I say that. I count it as six, but I have five kids. The sixth kid—a Navajo woman gave me her daughter and said, "She's yours, you raise her." I raised her as my own. I never formally adopted her, but I raised her, educated her and sent her to college. She still calls Jill and me "Mom" and "Dad" and her kids call us 36 "Grandma" and "Grandpa." As far as I'm concerned, she is a daughter. My blood kids all accept her as a sister. She's just one of us. ROH: What is her name? DA: Her name is Laurice. My first child was Stephen, who came about nine months after we were married. My next child was Jilane. She got her name while I was still on my mission. Jill and some of her girlfriends were composing names for their future children at one of her parties and she composed a combination of Jill and DeWayne. She wrote me and told me that her first daughter was going to be named Jilane. Next was Brett. Then came Angelique Racquelle—very French. My last was Heidi. ROH: Are any of them working in the business? DA: Three of them are. All of them have worked here. By the time my kids turned 12 or 14 at the latest, they had to go to work. They had to pick and choose what school activities they were going to participate in because they had to work. By the time they were sixteen they had to buy all of their own clothes. At 14, they would be preparing the meals and helping work around the house. Besides working, they had to work around the house and do yard work, but they didn't get paid for it. For better or for worse, none of my kids ever got into trouble. They were too busy working and doing other things. They never got into drugs or anything. All of them are workaholics and every one of them has risen to the top of his or her profession. All of them have had the opportunity to work at Albion and three of them elected to stay. Stephen joined Albion full-time while he was 37 married and a student. Angelique joined Albion after she got her master's degree and became a CPA. She was recruited extensively by most of the national CPA firms in Utah. She was an outstanding student. She chose to come to Albion although I did not have anything to do with it. Albion had to compete with the CPA firms to get her. Brett got his MBA and joined Albion after that. Jilane is the head of the English department at a junior high school and also teaches. Heidi teaches creative writing at a high school as well as having started her own business. ROH: You have quite a large family now. Did they get to earn allowances when they were younger? DA: No. Working around the house is what they owed me for giving them life. After I got married, I hit the road and was gone probably 60 percent of the time or more. On one occasion, I wanted to put in a spur on my sprinkling system and Stephen had helped me repair our sprinkling system in the past. He was about 13 or 14 at the time. I told him, "I want you to run a spur off there. I'll be gone on a trip so you just do it." He did and it worked very well. I still use it today. Another occasion, I told him to run a spur off in another area which had to go underneath the sidewalk. I didn't tell him how to get underneath the sidewalk, which was my mistake. So, he took a sledge hammer and broke the sidewalk to put the spur in and we had to pour cement and redo the sidewalk. They were expected to work and work hard and they did. When they were out working, they worked as adults—period. I worked with them whenever I 38 could, but the money that they received is what they earned from their employment. They had to learn how to budget it. I did one thing when they turned 16, I gave each of them a credit card and warned them about getting into trouble with it. Everyone did and every one of them went through the pain and misery of having to pay it off because I wouldn't pay their debts. It taught them the use of credit as well. I remember my oldest son, Stephen, still had a debt and he wanted to go on an LDS mission. I wouldn't pay his credit card off, so he had to stay home for several months to earn enough money to pay off his debt before he could go. ROH: Did all of the kids go on missions? DA: No, just my two boys. ROH: Did they go to France as well? DA: Brett went to France and Stephen went to Arizona. His Arizona mission was Spanish-speaking so he had to learn Spanish. He had to speak completely in Spanish all the time. ROH: What part of Arizona? DA: It would have been the Southern part. Tempe was the mission headquarters, but he spent most of his time in the South dealing mostly with illegal aliens. ROH: Is there anything else you'd like to add about your kids? 39 DA: I'm proud of every one of them. They're all good kids. They married well and everyone is a productive member of society contributing to the betterment of society. I'm proud of them. They are just good kids. ROH: Can you tell me a little bit more about this daughter you raised from this Native American woman? How did that come about? DA: The Mormon church had a program in the earlier days called the Indian Placement Program where they would bring kids off the reservation, house them with Caucasians, and let them go to school in a better environment. The church was in hopes of bringing them out of poverty, alcoholism and things that are associated with the reservations. Laurice started in that direction with someone else. She was not doing well in the school program and was a "D" and "F" student. She was basically dropping out of the program and they talked her into coming back. I was just asked to take her because she was failing. I said, "Fine." I treated her just like one of my kids, my oldest daughter had moved out so Laurice had a bedroom to herself. Angelique was older than she and Heidi was younger than she and both were straight "A" students. One pulled and the other pushed Laurice. She went from "D's" and "F's" to straight "A's." When she graduated, she wanted to go back to the reservation. Her ambition was to get a couple of horses and ride them on the reservation. I said, "There's no way in the world I'm going to let you do that. You've got too much potential and you cannot do that." She said, "Well, this program is over." I said, "I know, but there's still no way I'm going to let you do that." Her mother had come 40 up to her high school graduation and she could not speak English, had no electricity in her Hogan and had no running water, yet she gave this girl a computer for graduation and gave her to me at the same time. She said, "Keep her." So I did. I sent her to Weber. In fact, the future president of Weber, Ann Milner, pulled strings to get her in because while she received "A's" while she was with us, there were "D's" and "F's" from before so she was not really a good candidate as far as the university was concerned. Ann pulled strings for me at my request. Laurice earned "A's" at Weber too. Ultimately, she married and has remained here in Utah. She's a good kid. She's got two kids that are straight "A" students too. In fact, I just got an email from her this weekend telling me about what was happening with her kids. ROH: How old are her kids now? DA: They're in junior high and high school. ROH: You raised wonderful children and some of them work here. I find it interesting that the other two work in English related fields similar to your mother. DA: Well, blame it on my grandfather. One of my grandfathers had an eighth grade education. The other graduated from the University of Utah and spoke Latin fluently. Both were farmers, but my grandfather that graduated from the University of Utah had the uncomfortable habit of correcting everyone's English. In fact, my father remarked that it got to a point with him that he refused to speak around my grandfather because his grammar was so atrocious. My grandfather passed his habit on to my mother and she was a stickler for grammar. She 41 passed it on to me and I passed it on to all of my kids. I don't correct people like my grandfather did, but I would correct my children and I expected them to speak properly. I also passed on to them a love for books. I've got a room that is probably about a third the size of this office that is a formal library with bookcases that are perpendicular to the wall going floor to ceiling. I have thousands and thousands of books in there and I encouraged my children to read and to read the classics. We would talk about them and they love books. All of my kids are voracious readers and whenever I had the time and was in town, I would correct my children's written compositions when they were in school. I even did it when they went to college. Speaking correctly is important and they passed it on. It was my grandfather's fault. ROH: What was your grandfather's name? DA: Rupert Morrill. ROH: Today is November 26, 2012, we are picking up oral history with DeWayne Ashmead in his office with Rebecca Ory Hernandez. DeWayne, you were getting ready to tell me about a funny story. DA: In the early 1970's, we needed to establish some of our products nationwide. I went out and lectured and worked with a customer and his customers for about six months. I would leave on Sunday and come back on Saturday and turn around and do it again for about six months straight. I just worked very hard. One of the companies I was working for was in the Midwest. On one occasion, I flew 42 into Chicago and a company man picked me up in the middle of a terrible snow storm. In the Midwest, the snow drifts. We went to one place where I was scheduled to speak that had 250 people committed and not one person showed up. So, we went to the next town where we were going to do this again, but on the way we were going down the road and the snow drifted. It was 10 or 12 feet high on one side of the road and the department of transportation had only cleaned off one lane. We were going down this lane and a Volkswagen came toward us. The guy I was with wouldn't slow down. I said, "Buck, you need to slow down." He said, "No, it's my road." At the last minute, the driver in the Volkswagen realized he was not going to move off the road and the Volkswagen dove for the snow drift and was just buried. I said, "Buck, you've got to stop and help." He said, "Hell no, he was in my side." So, he kept right on going. I couldn't get him to stop. We got to a Holiday Inn that evening and there were so many travelers stranded that everyone was required to share a room with someone else. I was the only person in the entire hotel that had a room to myself. It was so bitterly cold that I turned the heater up in the room as high as it would go and took all the blankets off the other bed and put them on my blanket and it was still freezing. The next morning, I got up and snow had drifted underneath the door about two feet into the room. It was so cold it had broken all the pipes so there was no hot water. We turned around and went right back to Chicago and everyone went home. That was one of the 1970's storms. In spite of the storm, this form of promotion and speaking was a good experience. In six months, we went from 43 zero to $3 million in sales with only one product. It was an iron product for pigs. I can tell you all about pigs. I know a lot about them. I like to work with pigs in research. They are very similar to human beings. They have the same metabolism, so if it works on a pig it will work on a human or vice versa. I applied a lot of what I learned with pigs to human beings as we developed nutritional programs for humans. ROH: Tell me a little bit about the company and the kinds of product that you offer. DA: The company grew and as it did we started manufacturing vitamin and mineral supplements for animals. Ultimately, it became the largest manufacturer of vitamin and mineral supplements in the United States. We were manufacturing for lots of different companies, but never under the Albion name. Instead, the products went private label for other companies. Albion also started manufacturing veterinary pharmaceuticals and became the largest manufacturer of veterinary pharmaceuticals west of the Mississippi. All of these things were very price-sensitive and we were looking for other things to do that were less price-sensitive. One of the things we did that I got involved in at the age of 16 or 17, was help develop a drug that dissolved kidney stones. We got a patent on it and my father is named in the patent. I'm not named in the patent, but I did a lot of the research primarily with sheep. We got Food and Drug Administration approval to market this product in certain species of animals and it was a very successful product. It really started to make Albion. The drug operated due to the principle of 44 chelation, which is a chemical term describing how a chelating agent will grab a mineral and hold that mineral. In the case of this drug, it would hold the mineral so tightly in the urine that the mineral could not combine with other substances to form a stone. The animal would then eliminate the mineral as a chelate in the urine as it voided its bladder. We did a lot of research with humans as well, but never got an FDA approval for human use. We became experts in the science of chelation. Along the way, we noticed that the animals were not efficiently absorbing the minerals that were being provided in these vitamin and mineral supplements that the company was also making. We could pick up those same minerals in the manure. So the question was: why aren't the animals absorbing these minerals? Albion has always had the reputation for high quality, so we wanted minerals that would absorb. We learned that for the animal to absorb a mineral, such as iron sulfate, it had to take the iron and tear it away from the sulfate. The iron then had to be chelated by amino acids that came from the digested protein in the food. The amino acids would bind the minerals and basically form an organic molecule, which the animal could then absorb. If you look in your body or the animal's body, there are no inorganic minerals other that in the bones and teeth. They're all organic molecules. When we discovered that the animals had to create these organic mineral molecules in their stomachs and intestines, we said, "Well, why don't we pre-chelate them?" No one knew how to do that, so it took a lot of research. I was deeply involved in doing the research and we developed minerals that were 45 bound to these amino acids as chelates prior to ingestion. We were awarded patents on them. Today, we have about 150 patents on this type of product. When we gave these amino acids to the animals, we expected to see greater absorption. We were surprised when the performance of the animal also changed. They grew faster, had better feed conversion, less morbidity, less mortality and better reproduction efficacy. We suddenly discovered that we had opened a whole new area of nutrition. Over time, we eliminated the veterinary supply business at Albion, eliminated the vitamin and mineral supplement division, got rid of the pharmaceutical production and focused exclusively on production of amino acid chelates. We introduced these amino acid chelates to the human nutrition market in about 1968. By 1970, it was pretty much established. The animal nutrition market was before that in the earlier 1960's. That business was what I was trying to establish when I was traveling early on in my career. In 1975, we entered the agricultural market and started selling amino acid chelates for plant use. So, it was plants, animals, and man. We built on all three fronts and it was difficult because we didn't have sufficient money. My father was a product of the depression and he did not like borrowing money. He did, but it was hard for him to borrow money. Consequently, we built the whole the thing out of our profits. We still do that for the most part today. We can borrow millions and millions of dollars, but I refuse to let the company do it. We're qualified, the banks say we can borrow all the money we want, but we just don't. We paved the way in human nutrition. I remember in the 1970's the FDA decided that the amino 46 acid chelates were a new product class that was not approved, so they started seizing products made by other companies that were trying to copy Albion. No one made them the way Albion did, but that's been the marketing program for competitors from the very beginning, "We're just like Albion, but cheaper." Anyway, the FDA seized those products from the other company and we could see the writing on the wall that eventually they would get around to Albion. We decided to be proactive and sue the FDA in federal court. We said, "Our chelates are safe and effective. You prove they aren't." The FDA looked at our data and signed a consent decree saying they agreed that Albion products are safe and effective. We became the only chelated product that was approved by FDA to be on the market. It made sense to sue the FDA at the time, because if we had gone the traditional route the FDA could take 180 days to look at something and they could ask a question which we would answer. Then it was another 180 days. They could delay approval for years and in the meantime, we would have been out of business. By suing them in federal court, we forced them to look at our data immediately and make a decision immediately because it's in the court. Today, we still continue to focus on these amino acid chelates. During the recession of 2008, we sold the animal division. It was a hard thing to do emotionally, but it was the right thing to do business-wise. So, we sold it to another company, but we still manufacture the chelates for them. We're still in the business, but not under the Albion label. That's gone, but we still do the human and plant products under the Albion label. ROH: Tell me about how you've impacted the agricultural system internationally. 47 DA: Going to business school, I learned that the worst recession to occur since the great depression in 1956 was the year Albion started. When I learned about that I went to my dad and said, "Why did you start a company in the middle of the worst recession since the great depression?" He looked at me and said, "Recession? I didn't know there was a recession, I just knew it was damn tough." That was always my father's attitude, just plow ahead and forget all the problems or the reasons why you can't do something. Just go do it. We continue to do that today to a degree. Anyway, I took the marketing side of it and I went across the United States and built a national chain of outlets for the human and for the animal divisions. If you remind me I'll come back to the human, we did something that I think was quite clever. I started looking internationally and I started going to Europe first with the animal products for some countries followed by the human products. We started getting customers, suppliers and building up the business. One of the biggest ways to sell a product was to stand up in front of a group of people and tell them why these products were good and let them take shots at you. The scientists would and I would answer their questions and convince them. We went throughout all of Europe and established markets there. I spent a lot of time in Europe which is one of the reasons why I don't particularly care whether I go back now or not. I've seen all of Europe that I want to see. We did that and it was primarily building up the animal and human sales. I established human sales in South America using Brazil as my center of influence and in Central America using Guatemala as my center of influence and spreading out. 48 ROH: Is there a reason for those particular countries? DA: At the time, Brazil was the very best country for economic development of any country in South America. Even to his day, Brazil, Argentina and Chile are really the best countries in South America. They've got stable governments now and economically they're in pretty good shape. One of the things I refuse to do is deal in other currencies. I deal in U.S. dollars. A lot of these countries don't have the dollars. I never was able to truly establish the animal business in Central or South America primarily because they fed their animals differently than what we did in Europe or in the United States. Most of the animals are grass fed, not supplement fed and Albion products go into supplements. So, that didn't work very well, but we established our agricultural division with our chelates for plant use in South America and Central America and it has grown extensively there. At one time, I knew more presidents of countries on a personal level than did the president of the United States. I would be at their homes. For example, one of the presidents of Panama, President Royo, would invite me to his home and he and I would play baseball with his son and my son out on his front lawn. This is the man that Noriega put a gun to his head and said, "I'll give you one of two choices. Either you resign or I pull the trigger. Which do you want?" One of my other friends was President Anwar Sadat. We started to develop the agricultural area in Egypt. When Jimmy Carter was president he brokered the peace accord between Israel and Egypt. Anwar Sadat had promised his people that if he could get peace with Israel, he would take some of the money that he had been spending on defending the border between Israel and Egypt, and grow 49 food for the Egyptians. Well, they got the peace, so he called me and a few others to come to Egypt and help him set up agricultural programs that would fulfill his promise. I went to Egypt to meet with him and did surveys in Egypt to determine what needed to be done. He wanted to put American technology to work in Egypt, so I said, "What I'm going to tell you, I'm philosophically opposed to, but it's the only way you can do it." In Egypt, the father would divide his farm between the sons, who would divide the farm between their sons. The average Egyptian farm is one quarter acre in size. I said, "You need to go into a village and say, "Okay, all of you are going to grow cotton." Go to the next one and say, "All of you are going to grow beans." You will have to dictate what they do and then you can bring the American technology and the large equipment into Egypt in order to get your economies in scale. Unless you do that, there's no way that you can do it and bring American technology in." He agreed with me and started to set up the programs I had outlined before he was assassinated. Mubarak didn't care about his people the way Sadat did. He hadn't made the promise and he wasn't about to spend money on something like that, so he shut the project down. On one occasion, I told Mubarak that I could eradicate iron deficiency and anemia, which was the single biggest disease in Egypt. I even offered to guarantee in writing that I would eradicate it and it would cost him 34 cents per person per year. He said, "No, that's too much money, we don't care." So, it didn't happen. From that we expanded into the Middle East and had offices in Beirut and worked in Saudi Arabia, the Emirates, Egypt, Morocco, and Lebanon. 50 ROH: Is this mostly animal? DA: This was the agricultural, plant division. It was growing bit by bit. One story I was going to tell you—a human story. Originally, when I set up the human business in the United States, it was through distributors. We would manufacture the chelates for nutritional companies and they would put their labels on our products and offer them for sale, but they wouldn't really go out and promote the products. They would offer them for sale as part of their entire product line. If the store wanted our products they would order them. The stores didn't purchase our products very often because they didn't know anything about them. I needed to go out and promote the chelates, but I didn't have any money to do it. I started another company called Rhondell, which was a division of Albion, but on the surface it looked like it was a separate company. It sold nothing but chelates to the customers of our customers. In other words, it was a competitor to our customers. Its mandate was to go out and sell these chelates and break even. I didn't care if Rhondell didn't make profit. They wanted to sell them at a lesser price than their competitors, but I didn't let them. They were always more expensive than the competition, but they sold chelates, talked about the chelates and advertised the chelates. Suddenly, the entire nutrition industry in the United States was abuzz with chelates. They'd come to Albion and say they want amino acid chelates that could compete with this Rhondell Company. We established the amino acid chelates in the in the marketplace and after they were established and everyone knew about them, I killed Rhondell. It never cost me anything to introduce and promote the products. 51 ROH: If one would have heard about chelation of blood for example, is that the same product? DA: No. There is a process called chelation therapy and I think that's what you're referring to. Chelation therapy is taking a synthetic chelate like EDTA, Ethylenediaminetetraacetic acid, and injecting it into the blood stream. The theory is that if you have atherosclerosis or arteriosclerosis you have formed a calcium deposit in the blood vessels. The EDTA would come in and chelate the calcium in the blood and hold it so tightly that the body couldn't tear it away. The EDTA, being foreign to the body, would then be dumped into the urine and take the calcium with it. However, EDTA doesn't know the difference between calcium, iron, zinc, magnesium, etc., so it would chelate all of them. This could cause health problems. I was very critical of this except when it was done in a hospital. A lot of doctors were just doing Chelation Therapy in their offices and there were several people that died as a result. In fact, the pioneer of chelation therapy, Rudolf Alslaben, who was an acquaintance of mine, lost his license to practice medicine because he accidently killed a person with EDTA injections. Chelation Therapy was originally used for lead poisoning and done in the hospital. It's still done in the hospital for lead poisoning, but it can be very dangerous for treatment of atherosclerosis or arteriosclerosis. That type of chelation therapy is to get rid of minerals from the body. What Albion is doing is trying to get minerals into the body. 52 ROH: Tell me a little bit about your company today. What is the focus? DA: I guess today you'd have to ask others what they see. I'm a has-been. Today, the company is growing very rapidly. We have plans in place to expand the sales significantly in the days to come. I still hold the position of president and chairman of the board, but I am really not much involved in the day-to-day activities. We've got a good management team in place. They are working hard and are much younger than I am and have more energy. They're smart so they do it. My oldest son, Stephen, is involved. He is the heir apparent. My daughter Angelique is involved. She is the CPA and has a master's degree in accounting as well as a master's degree in computer science. She is a candidate for the CFO. My other son is over purchasing internationally, and has just been promoted to the chief operations officer for the company. These are Board appointments. I didn't have anything to do with them. We have outside people as well. We've got outside attorneys and the chief executive officer is not a family member. It makes a good team and they are all working hard. They do a good job, so I just let them go. ROH: Will the focus remain as you intended? DA: No, the focus doesn't remain as I intended because the situation changes and if I were to continue to go exactly the way I saw it ten years ago, we'd be out of business. We have to adapt. For example, I did not like the idea of selling the animal division. That pulled on my heartstrings because that's where Albion started. I worked hard to develop that business. If I had followed my emotions, 53 we would have never gotten rid of the animal division, but it was still the right thing to do. It was advocated initially by the CEO, Jim Hyde, as the right thing to do and as I analyzed his rationale. I agreed with him, but I didn't like it. So, in the future will we be exactly the same as we are today? No. We'll still adapt, modify and grow. We plan to be around another 50 years. ROH: The company is just one of these little secrets that we have here in our neighborhood. DA: Well, it is because our market is not in Utah. We live in Utah because we want to be in Utah. My kids had no idea who I really was or that I could walk into Anwar Sadat's home and be his friend, or walk into other famous people's homes and call on people around the world. They had no idea that outside of Utah I was quite famous. That was on purpose. I just wanted them to think of me as "Dad" and they did. Outside of Utah we are better known. ROH: How do you want to be remembered? DA: I don't care if I am. There are those that want to have buildings named after them and institutions named after them. I don't care about that. I really don't. I want my children to remember me and my grandchildren to remember me for what I stood for, what I was, and who I was and not what I've accomplished in a material sense. ROH: You're a very giving person, so I don't know if you're willing to talk about this on the record or not, but you've made some significant contributions to a lot of 54 different groups in the community, so tell me a little bit about your involvement with giving to Weber State. DA: As I told you earlier, I was working full-time and going to school full-time. For several years after I graduated I didn't have anything to do with Weber. I wasn't unhappy with Weber. I got a good education. I just didn't have anything to do with Weber. Then, Paul Thompson became president of Weber and had a focus that was different than previous presidents. I knew the previous presidents and still do and we visit from time to time. Anyway, Paul Thompson came into my office and talked with me about Weber and kind of sucked me in. I started paying attention to Weber and Paul asked me to be on the National Advisory Council, and that went on for a while. One day, Paul made a presentation at Weber about single parents that were struggling to get through school and how difficult it was. It really touched me, so Jill and I talked about it and we decided that we would start helping these single parents. We didn't care what their majors were or what the sex was, we would just help them. We started doing that and it just grew from there. ROH: You've served on lots of other boards as well, I'm sure. DA: I was asked to serve on the advisory board for the Goddard School of Business and Economics and I did that for several years. Ann Milner asked me to serve on the advisory council for the Health Professions, so I did that and continue to do that. They're trying to decide what they're going to be when they grow up and are having a hard time right now defining their objectives. That's not going very well 55 right now. The Arts & Humanities are talking to me about serving on that board. I haven't said yes, but I haven't said no we are just talking. I do that in addition to the National Advisory Council. I also serve on a board at the University of Utah, the board of the McKay Dee Hospital and the board of the YMCA. That is in addition to the boards of Albion. I also serve in a leadership position in my church. ROH: You've lectured I'm sure. DA: I have taught a few classes at Weber in business as well as the health sciences. I've done the same thing at the University of Utah and sit on a couple of advisory boards there too, but my heart really is with Weber. So, we just continue to go forward. ROH: You're being very modest. You also received an honorary doctorate degree from Weber. DA: Yes I did. ROH: What was that process like? DA: Well, you have to be nominated by someone else. I was nominated by someone, but I really don't know who. Carol Bittle came to me and said, "We need to put together a CV." So I helped her put it together and she submitted it to the selection committee and they said, "There's no way we're going to give him anything." Actually, they did turn it down. They didn't like what she had done, so she came back a second time and said, "We need to improve this." So, I did what 56 she asked and she re-submitted it and they selected me for an honorary doctorate. It's really significant from several points of view. My mother was still alive at the time and it really touched her and was really important to her. My mother had a doctorate from the University of Utah and my late father also had a doctorate. I had a doctorate from another institution, but this meant a lot to her to be honored that way. There was one other honor that I received that meant a lot to her and it was gratifying to receive. I was recognized as entrepreneur of the year by Ernest and Young. ROH: That's significant, DeWayne. DA: You think so? It was kind of neat. They came in and did a lot of interviewing and taping of the interviews with me and others that were being nominated. We went to a banquet and no one knew who was going to be honored. I really didn't want to go, but I went and I was awarded the recognition. ROH: Congratulations. DA: Thank you. ROH: Are there any other significant accomplishments connected to the company that you might want to mention? DA: I suppose one thing that is important is that I've authored eleven technical books on chelation. Some of them have been used as university textbooks. The most recent was published this year, 2012. It is a very defining book. It describes how a chelated mineral is absorbed into the intestinal cell, then into the bloodstream 57 and from the bloodstream into the cells of the body. I have been told that the research is Nobel Prize winning material. ROH: What's the title of the book? DA: It's called, Chelated Mineral Nutrition in Animals and Humans. ROH: Who is the publisher? DA: CRC Press, which is one of the major scientific presses in the United States. That made me feel good. I don't think there's another book in me like that. ROH: You don't think so? DA: Not like that. ROH: Except for the one you're writing about your father. DA: Well, that's a little different. When I started to write the last book on chelates, I got it about half done and had to go in for open heart surgery to correct a congenital problem. I thought, "Well, when I come out of surgery I'll be recovering for a while and I'll finish the book." I found that I couldn't even think for months. So, the book sat unfinished and when I picked it up to finish it, I couldn't remember what I had written so I had to start all over again and rewrite the book. So, it was about a three year process. The book went through about 23 drafts before I was satisfied with what it said. ROH: Goodness. DA: I then submitted it to the publisher. 58 ROH: So, you didn't mention the heart business earlier on, did you use any of your nutritional technology in recovering from your heart surgery? When did that happen? DA: Three or four years ago. I've known about this congenital defect, my valve would not close. When they got into my heart they also found that I had a hole in my heart that was congenital. The valve wouldn't close which on one hand was pretty good because it kept me out of Vietnam. I never wanted to go to Vietnam. It didn't really bother me, but for several years I was consulting a cardiologist just watching it because as I got older I recognized that this problem was going to manifest itself more and more. On one occasion, in the summer, we were doing a Concore d'Elegance— a car show where we brought cars in from all over the United States. I was involved in the management of this show and people that were on the organizing committee kept dropping balls and I kept picking them up. Pretty soon, I was juggling all the balls. By the time the show occurred in August of that year, I was absolutely exhausted. After the show was over, my wife and I decided to go on this little vacation and when we got to Colorado in the high country I couldn't breathe. She wanted to put me in a hospital and I refused to go to the hospital. I sit on the board of a hospital, I know what hospitals are like. We came back to Utah and I went to see the cardiologist. He said, "It's time." So, I went in for surgery. The cardiologist as well as the heart surgeon said, "Other than the fact that you have the congenital problems, you're really as healthy as anyone I've ever operated on. However, this is pretty serious business." The cardiologist told 59 me that I had less than a 50 percent chance of living through the surgery. The surgeon said, "I'm going to guarantee that you'll wake up, I just won't guarantee where. So, get all of your "T's" crossed, "I's" dotted and take care of all of your personal affairs because you may not make it." I did and went in for surgery and I did just about die. I was within two or three minutes of dying. They missed a bleeder and I about bled to death. They went through five or six pints of blood. ROH: Where did you have the surgery done? DA: McKay-Dee Hospital. North of Salt Lake, McKay-Dee is probably one of the best heart hospitals in the state. There are probably surgeons as good in Salt Lake, but I had a personal relationship with the ones at McKay-Dee and they were good too. They are nationally recognized, so it was okay. ROH: How are you feeling now? DA: Ornery. ROH: Good, you're back to your old self. DA: There you go. I feel fine. ROH: It must have scared your family though, and your business colleagues as well. DA: I think it probably did. They watched over me pretty carefully. My son wouldn't let anyone come in to see me. People from work would try to come and see me and he'd stand guard and just wouldn't let them come in. It was touch and go for a while. 60 ROH: You're doing great now, so what are your plans for the future? DA: Just more of the same. I have no intention of retiring. I like to work. If I were to retire, what would I do? I don't really have anything I want to do full-time other than work. As I said, I sit on the board of University of Utah, Weber, the hospital, and the YMCA. I'm happy doing what I'm doing. ROH: We talked a little bit about that last time. How many cars do you have now? DA: I don't know. See, if I don't know then I can honestly say in front of my wife, "I don't know." ROH: Is it more than 50? DA: More than 50. ROH: Should I stop there? DA: Probably. It's approximately 60 cars, but I really don't know. ROH: What is your favorite? DA: I don't have a favorite. That's like asking, "Who's your favorite kid?" The cars are primarily sports cars and performance cars. I have three criteria for a car. One, it's got to be a sports car, but I can make anything into a sports car. I can rationalize lots of things. For example, I have a 1966 Pontiac GTO and this Pontiac GTO raced the Ferrari GTO and beat it. If the Ferrari is a sports car, then the Pontiac must be a sports car because it beat the Ferrari. I rationalize it. Then, 61 it has to be rare or unique. I have a lot of cars that are the only one ever built. Third, I just have to like it. ROH: You love sports cars and you love art. Do you have any other hobbies? DA: Well you said, "Anything else?" I was going to say, "I love my wife." ROH: Of course, we know you love your wife and your family and your company. DA: I like genealogy. I do genealogical research. I wrote a book about my family tracing the Ashmead's back to 1530 up to 1968 which was the death of my grandfather. My father asked me not to write about him while he was alive, so I respected that and now I'm doing it. That book was published. My manuscript was about 1,600 pages and I had to go to a professional editor and have the editor pare it down to about 1,100 pages. I couldn't do it because everything I said was important, so the editor had to determine what was not important enough to put in the book. I published that, which was kind of a fun thing. It's in most genealogical libraries and major historical collections. ROH: We know you've met lots of important people throughout your life as well. Is there any particular meeting with a head of state or anyone in general that stands out in your mind? DA: There were three most significant events in my lifetime as far as I'm concerned. One was in 1957 with the launching of Sputnik by the Soviet Union. That was a major thing for me. Another was in 1963 when Kennedy was assassinated. The thing that really impacted me from a different point of view was when Dr. 62 Christian Barnard did the first heart transplant. That has always stood out in my mind as a major accomplishment. It was one of the most phenomenal things that had ever happened. Dr. Barnard, years later in the 1990's, read my published research. He was so impressed with it that he decided to come and see if I was really for real. He got on a plane and flew from South Africa to Salt Lake to meet me and we became good friends. Meeting Chris Barnard was one of the highlights of my life. He never looked at himself as being that spectacular and he'd say, "It was just another operation." For me, it was phenomenal. I've counted Chris Barnard as one of my good friends. He came to Utah several times and I went to South Africa several times. Ultimately, he was at a swimming pool in Greece when he had an asthmatic attack and didn't have his inhaler with him and died. I've always looked back at Chris Barnard as probably one of the more important people that I have met. ROH: What piece of your research was it that he read? DA: It wasn't a piece, it was the whole thing. He read the whole philosophy. Keep in mind, I have published about 250 magazine articles and 60 or 70 peer reviewed journal articles. I don't know what pieces he picked up, or if he read all of it. Somewhere in there he read it and after his first visit to Utah he called a press conference and said, "I'm going to spend the rest of my life promoting the concepts of Dr. Ashmead." ROH: How long did he stay when he came to visit? 63 DA: About a week. One of the things I did was organize a private dinner for him and all of the employees at Albion so they could all have dinner with Chris Barnard. I still remember one of the employees being so overwhelmed being in his presence that she just broke down in tears and just sobbed. When I opened China with the animal products, I went to China and was the first American to lecture in China following the closure of the borders by Mao. I lectured in Gaungzhou (Canton) at the university. My host for that was a professor that had been educated in the United States had gone back to China. During the Cultural Revolution, he was a ditch digger. After Mao died and China started to reinvent itself, he became a professor again at the university. He served as my translator and I lectured all morning. Somewhere around noon or 1:00 p.m., I quit lecturing and we broke for lunch. We went somewhere for lunch and when we came back, the lecture hall was filled with the same people. I turned to my host and said, "How did they know how long I was going to be gone for lunch because I had no idea where we were going?" He said, "They didn't know. They dared not leave for fear that they would miss something that you said. These people in the audience are all university professors and they have traveled from all across China to hear you. Some of them traveled for several days just to get here." That was very touching. I said, "I want you to arrange a banquet. I'll pay for it. I want to feed all of them while they're here." We did and it was an interesting banquet. I went around and toasted every table because they were all in the round tables. Since I don't drink they thought it was really funny the way I toasted them, but I did. One waitress lost her job because she didn't 64 give me the pigeon head, which was reserved for the most important person at the banquet. She gave it to someone else. I assured them it was perfectly fine, but she still lost her job. Later, I couldn't get the group at the banquet to go home. They sat there and sat there. Finally, I turned to my host and asked, "How do we get them to leave?" He said, "Well, you've got to excuse them. You go stand at the door and they'll get up and shake your hand and leave." I stood by the door and they all shook my hand. The old professors before Mau would bow and shake my hand and the young professors that were trained during Mau's time were ram-rod stiff, but would still shake my hand. It was a very touching thing to have professors from China come to Gaungzhou just to hear me speak. ROH: Is there anything that people might be surprised to know about you? DA: Well, if they couldn't see me on the camera I could say that I'm really good looking, but they can see me on the camera. I think that I have a lot of interests and when I focus on an interest I can become very focused on it. There are things that depending on which part of my life you're in, you would not know about the other parts of my life because I really focus on that single aspect when I'm there. We haven't talked much about it, and I won't talk much about it, but I'm really very religious and that is extremely important. I'm deeply involved in the LDS church and have been in a leadership position most of my life and continue to do so. If you saw me in a church setting, then I'm very religious and I hope it 65 translates into other aspects of my life. I hope that I still maintain that religious integrity. ROH: I think it does. I don't think people would be surprised by that. DA: That's important. If you deal in cars, I am really involved in cars and I am an expert in cars. I judge car shows all over the United States because I'm an expert. I am a master judge at these shows. If you talk about Albion, you can go one of two ways in the company. I'm a businessman and I really am a businessman. We have built an international business because of the work that I started and its now being carried on by others. I'm also a scientist and I am considered a good scientist and am well-known in the scientific circles for what I do. So, you've got those too. If you talk about art collections, I can get involved there. There are all of these different aspects of my life and if you only see one of these aspects, then I think you would be surprised at the others as you came to know me. My kids used to laugh at their friends because they would say, "Your dad is so serious and so strict." My kids would say, "You don't know my dad. He's got a great sense of humor and he's a tease." I am, but what these kids were seeing was one of my sides, not all of my sides. Whereas, my kids would see the other sides and know me differently. I don't know if that answers it. ROH: It certainly does—science and art, cars, and religion. Is there anything else that I haven't asked that you were hoping or expecting that I'd ask you? 66 DA: Not really. I would want it known that my wife is very important to me. She and I have been sweethearts since the age of 16 and at that ripe old age we wanted to get married. We waited until we were 22. We've been sweethearts forever and in three more years we will celebrate our 50th anniversary. She has been by my side the entire time. In the early days of Albion, she helped. She never got paid, but she worked at Albion. She saw the struggles and never once complained about my traveling. She never complained about my church work when I was at home. I would come home from work and immediately go do church work until late at night and she never once complained right up to the present. Yesterday, I left about 7:00 in the morning and came home about 6:00 at night and she didn't say anything. I appreciate that. She did a great job with raising our children. We've got five fantastic kids that were never in trouble and all of them educated. We've also got eighteen grandkids. I attribute that to my wife, not me. She's been my partner, my sweetheart, everything and that's more important than anything I've got. ROH: Thank you so much, DeWayne. We appreciate the time you took in sharing your story. I really appreciate your time. DA: You're welcome.

Issue 14.6 of the Review for Religious, 1955. ; A. M. D. G. Review for Religious NOVEMBER 15, 1955 Jnfecjration . Joseph P. Fisher Community Workshop . ¯ Sister Mary Joselyn Renovation and Adaptation . Joseph F. Gallen Book Reviews Questions and Answers Index to Volume XIV VOLUME XlV NUMBER RI:::VIF::W FOR RI:::LIGIOUS VOLUME XIV NOVEMBER, 1955 NUMBER 6 CONTENTS INTEGRATION--Joseph P. Fisher, S.J . 281 COMMUNITY WORKSHOP OF THE DULUTH BENEDICTINES-- Sister Mary Joselyn, O.S.B . 287 SPECIAL ANNOUNCEMENTS . 292 RENOVATION AND ADAPTATION---Joseph F. Gallen, S.J . 293 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . 319 OUR CONTRIBUTORS . . 328 QUESTIONS AND ANSWERS-- 29. Tax on Religious Houses for General Expenses . 329 30. Salaries of Religious to be Assigned to Province . 329 31. Indulgence in the Form of a 3ubilee' . . 330 32. Order 'of Procedure for Former Mothers General . 330 33. Matter for Questioning in Canonical Inquiry . 331 34. Modesty of Eyes . 332 35. Bowing to Superior's Chair . 333 36. Illegitimacy, When an Impediment . 333 INDEX TO VOLUME XIV, 1955 . 334 REVIEW FOR RELIGIOUS, November, 19550 Vol. XIV, No. 6. 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: Augustine G. Ellard, S.J., Adam C. Ellis, $.J., Gerald Kelly, S.J., Francis N. Korth, S.J. Literary Editor: Edwin F. Falteisek, Copyright, 1955, by Adam C. Ellis, S.J. Permission is hereby granted 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 writing to us, please consult notice on inside back cover. Int:egrat:ion Joseph P. Fisher, S.J. ALL good Catholics cry out against secularism--the divorce of God from His world. They rightly insist that God must be made a part of a man's daily life, that God must be brough~t into education, business, government, entertainment--all the pursuits of human life. Men who insist on keeping God out of public life will make shipwreck of human life. If God is kept, so to speak, in church and not allowed to go out into the market place, the business world, the motion-picture halls, the places of government, then man will live most of his life without God and that is sure to be fatal. Although a religious is not likely to be tainted by secularism in the sense in which it is used above, there is a possibility of a some-what similar division in his life between the spiritual and ordinary life. How often a spiritual director finds that young religious going forth from the novitiate or from a period of some concentration.on the spiritual life into the active life feel very uncomfortable in their new surroundings and activities., Often enough they feel as if their spiritual life has evaporated almost overnight. At least it seems to them that they have suffered a great setback in their progress in the life of the soul; and that--naturally for good religious-~causes them concern. They then look upon their present way of life with some-thing like suspicion or even distrust, and they hanker, as it were, for the fleshpots of Egypt. It must be admitted that often, when such transfers are made, there actually is a loss of interest in spiritual things because of the, many distractions that duty and, perhaps, desire of relief bring into the lives of such religious. But much of the difficulty can be traced back to a wrong outlook on the spiritual life. In a sense it is alm0st inevitable that young, inexperienced minds develop a certain attitude on the spiritual life because of the way they approach it. Before they entered a seminary or convent, al-though they had been good Catholics, they had not worked sys-tematically on the spiritual life or used the various spir.itual exer-cises standard among religious. As a consequence, when they are. fa.ced .with a whole .new field of life, the spiritual life, and read. about it in books and hear about it in talks and retreats, they look. upon it as something different from what their lives have been, as 281' JOSEPH P. FISHER Ret~iew for Religious something superadded to ordinary life, as even opposed to ordinary life, as unable to be mixed with ordinary life. It seems a life apart, a sanctuaried life. It is 'lived in quiet, and solitude; it grows by prayer and penance; its natural habitat is the chapel or oratory; it is a plant easily wilted by exposure to the winds of the world. And so, when they do go forth from the warmth of novitiate fervor into the cool atmosphere of the classroom or hospital, they feel a chill. And to their minds there naturally seems a split between ~he spiritual life as they knew it and life as they are living it. But is not all this true? To a certain extent it is and has to.be. But frequently there is a ne'edless and harmful exaggeration, an over-emphasis on certain truths to the neglect of others. We can admit once and for all that the common insistence on silence and solitude and recollection is necessary especially for a beginner in the spiritual !ife. Before entering, religion he probably lived among many dis-tractions, engaging in sports, attending dances and parties, going to mdvies, and in general occupying himself with many such matters; and his life to a 'large extent was sustained by these things. Ob-viously, if they were continued, he would go on being supported by them and would never come to lean on the truths of the faith, the truths of the spiritual life. It is only when these false supports are removed and the noise of the world has faded away that he will be forced, so to speak, to lean on God and the things of God. He will either have to swim in the waters of the spirit or sink; or, of course, remove himself. With this admitted, let us turn to the question of how the harmful exaggeration can be handled. The main element in the exaggeration is that it sets up a di-vision in the life of man. Instead of life's being a whole, it becomes a thing of diverse and even antagonistic parts, parts which are held" together rather mechanically and awkwardly. On the one hand there is the spiritual life, needing its sl~ecial atmosphere, nourishment, and care. On the other hand there is ordinary, natural life with its entirely different needs and demands. Some hold them together rather forcefully; some give up the fight in favor of ordinary life; some, we hope, work out a satsifactory integration. The main error consists in thinking that a man is spiritual, is engaged in super-natural activity, only at certain restricted places and times--for example, at prayer, in chapel. If he is not in such places or doing such things, he is regarded as being away from the spiritual, super-natural life. He may be, but he need not be. So the ideal would be if the whole of life were spiritual, super- 282 November, 1955 INTEGRATION natural, if the whole of life were of a piece, if a man were~always about his Father's business. Is this possible? Can a man conceiv-ably be in such a posltxon that he regards a11 things, no matter what they are, as spiritual, supernatural? Whether he eats, plays, talks, suffers-~can it all, in a true sense, be the same? It seems 'that it was for the saints. St. Paul certainly lived out his exhortation: "Therefore, whether you eat or drink, or do anything else, do all for the glory of God" (I Cor. 10:31). ' The biographer of Brother Lawrence of the Resurrection, a discalced Carmelite lay brother, states: "Everything °was the same to him-~every place, every employment. The good Brother found God everywhere, as much while he was repairing shoes as while he was praying With the community. He was in no hurry to make his retreats, because he found in his ordinary work the same God to love and adore as in the depth of the desert" (Brother Lawrence, The Practice of the Presence of God, p. 53). And it has been told of Jerome Jaegen, whose process .of beatification has begun, that he combined attention to external things and to God in a wonderful way: "It is quite remarkable that just when he was campaigning for office and acquainting himself with his new duties, he was pass-ing through what he calls the first phase of the 'Mystical Marriage.' In this phase, to find her Groom, the soul need only turn to Him within her 'where the seat of consciousness is,' where He is always present. While he was a Deputy to the Diet his mystical life reached its full development. He attained to that condition in which one can simultaneously pay attention both to external things and to God manifesting His presence within the soul" (REVIEW FOR RE-LIGIOUS, II (1943), 359). Such, to a greater or less degree, must have been the outlook of all real saints. Life, theft, can be one, can all be spiritual, supernatural. A man does not have to pass arti-ficiall); from one part of his life to the next; does not have to leave for a time his warm spiritual world and run out, holding his breath, as it were, into the cold world of everyday life, then hasten back before his spiritual life has disappeared. It is true that we have been speaking of the saints, and saints could do what we cannot. Assuredly, but, if there is one thing in which ordinary men can well imitate the saints, it is, in this ideal of an integral life, where all is part of a whole. " . By what means, then, can a religious grow in this integrated way of life? The grace of God, of course, has much to do with it; but, as in most other matters concerning the spiritual life, we must 283 ~JOSEPH P. FISHER Revib~V for . Religiohs do our part. Various means can be suggested which are standard matter in books on the ascetical life. However, we shall endeavor to put them in a way that fits our purpose. The first and most obvious means of making the whole of life spiritual, supernatural, is to have what is called a "good intention." With the proper intention, a man in the state of grace can make all his good or indifferent voluntary acts a source of supernatural merit. Theologians dispute about the precise requisites of this in-tention; but all agree that the more explicit and actual the intention, the better. Fbr our purpose the thing to be insisted on is this:'a man should try to grow in the realization of this really very im-portant truth about the power of intention. He has to see it as an integrating factor in his life, as a unifying principle that assimilates whatever it touches into the supernatural life he leads. In this way a man is aware that all is supernatural, that no matter where he is; what he is doing, he has not left the spiritual world but is busy building it. It is clear that this ability to realize all things as super-natural through the means of a good intention requires a more" penetrating and active faith than is required to accept as spiritual such actions as prayer, visits to the Blessed Sacrament, and the like. The next means that suggests itself is the practice of the presence of God. This subject has been treated at length in several previous articles in the REVIEW 'FOR RELIGIOUS. Here I want to emphasize a certain point of view. For our purpose--a means of integration-- the practice of the presence of God remains a rather ineffective means if viewed in the following manner. (However, .there is a place even for it in the case of those who are learning the practice and know what is the further end they should have in mind.) A person is thought of as going along his ordinary life and then at the sound of a bell or at some stated interval as turning away for a moment from what he is doing and thinking of God. Then back to his ordinary life. A rather crude image may give a clearer idea of this method. It will be obvious how the image applies to our matter. A fish's normal element is water--it is at home in water.' But oc-casionally a fish jumps into the air, an entirely different element from water and one in which the fish is not perfectly at home. The forced leap into the higher and lighter element is for only a ~ery slight bit of time. Then the fish relapses into the medium congenial to it. Certainly such a manner of practicing the presence of God, if it goes no farther, would not help integration. On the.'other hand there is a way of practicing it which would be immensely helpful. 284 November, 1955 INTEGRATION As has been well said, we do not really put ourselves into the presence of God--we are actually there, always there. We cannot get away from God--He is closer and more pursuing than the air we breathe. But, of course, we have to know the facts, realize them, act on them. To this end it is suggested that we read matter on the presence of God and often make a meditation such as the Contem-plation for Obtaining Divine Love. It is only when God becomes, so to speak, the element in which we live our lives--in Him we live and move and bare our b.eing--tbat the presence of God will be an integrating force in our lives. It is important to point out that this practice is not only or even chiefly a matter of the mind; for, obviously, we cannot have God in the focus of our minds con-stantly. However, after much work on our part, He can be, as it were, aIways.on the fringe of our attention--but this must be with-out strain or violent effort. And best of all He can be at the end of all our loves; for in all things we can, if we so wish, love God. God, then, can be the unifying principle in our life, making all our living a whole, and enabling us to pass from prayer to play, from play to work, with the conviction and consequent peace that we are always about our Father's business and our soul's sanctifica-tion. It was no doubt with this ideal in mind that St. Ignatius "came to the following conclusion, stated in a letter he caused to be written to some young students and quoted by Father Lindworsky in The Ps~Icbolog~ of Asceticism: " 'Ou_r father holds it for better, ~hat in all things one should endeavor to find God, rather than that long continuous periods of time should be applied to prayer.' In-stead of devoting themselves to prolonged prayer, the students were exhorted to exercise themselves 'in finding God our Lord in all things, "in conversation, in walking, seeing, tasting, bearing, thinking, and in fact in all kinds of activity, for of a truth the majesty of God is in all things' " (p. 68). When a man has come to such a familiarity with God as St. Ignatius implies in this passage, it is hardly right to speak of the "practice" of the presence of God as if it were one practice more or less in the spiritual life. Really it is a man's spiritual life or at least has the function of a barometer in its regard. "Where thy treasure is there is thy heart also." There can be no doubt about it. Although in treating recollection we shall cover somewhat the same ground we did when treating the question of the presence of God, it seems worthwhile to examine the subject in its relation to integration. A rather common way of looking at recollection is in- 285 ~OSEPH P. FISHER dicated in some such expression, as, "He made an act of recollection." This suggests that the person in question is, for the most part, un-recollected, and then briefly recollects himself. This act of recollec-tion would consist of turning away from the distracting, perhaps absorbing, unspiritual business of the moment and turning to the thought of something pious unrelated to the matter at hand. As was said in connection, with the practice of the presence of God, there is a' place for this kind of thing, but it is not at all the ideal. There would seem to be something strange about the idea that a man i's recollected who recollects himself for brief, flashing moments; and for the rest of the time, most of the time, he is anything but recollected." Would it not be better to regard recollection as some-thing capable of being more pervasive, more continual? Perhaps at least at the beginning of one's endeavor to practice recollection it would be well to change the sense in which the word recollection is commonly used, that is, calling up a spiritual thought of some kind. Would it not get us closer to what we want if we would have it mean the gathering of our powers on what the will of God puts before us.?. My imagifiation, my mind, my will often tend away from what for me is expressly God's will. Holding them to what is God's will for me from the right motive--it is God's will and I wish to fulfill it--would seem to be a fine form of recollection. If I am supposed to pray, I call together my powers and bend them this way; if I am supposed to study, I marshal them on my books; if I am supposed to recreate, I turn them to this end--the motive always being to do God's will, to find God in all things. It is plain how this.again would make for integration. As one grow.s in the power of recollection, one would approach more and more the prac-tice of the presence of God as indicated above. Then God would come to be all in all. It would seem that the form of recollection proposed is espe- ¯ cially import~lnt for and adapted to active religious. If their activity is divorced from their spiritual life, sad, indeed, is their-lot. The harder they work, the farther they withdraw from spiritual progress. But they ought to sanctify themselves by their apostolate. This quires real effort, a real desire for spiritual progress. An integrated life will bring power and peace and spiritual ad-vancement. It is an ideal all religious should work for. It will. not come without effort and the grace of God. Life seems almost too short to mak~ a whole out of the many parts. But here, as in all things, there is a shortcut--the love of God.- 286 Communi .y orkshop ot: t:he .Dulu :h enedict:ines Sister M. Joselyn, O.S.B. i N the fall of 1954, Mother Martina Hqghes, Prioress of the Bene-dictine Sisters of Villa Sancta S~holastic~, Duluth, Minnesota, first projected .the plan ofa workshop for the sisters in which any problem of the community would receive a frank, orderly, and serious discussion under the leadership of an experienced priest. All the sisters were urged to give thought to matters they would like to consider or have ~onsidered. at the workshop; aJad ar.rangemenrs wi~re made to bring a large group--as it happened, about half the community, which numbers more thah four hundred members--to the mother house for a two-d~y institute during the Christmas holi-days. In due time, Father Louis Putz, C.S.C., of the Department of Religion of Notre Dame University, .was engaged as the workshop moderator; and a committee of eight sisters representing different age and occupation groups in the community was appointed to plan the sessions with Father Putz. From a considerable correspondence between Father Putz, Mother Martina, and the committee members prior to the arrival of Father Putz at the mother house, and from a half-day planning session of the committee and the leader after his arrival, evolved the subject matter of the discussions: "the spiritual and temporal good of the commu.nity, with emphasis on the relations between superibr and subjects." It was believed that the over-all subject for discussion should be definite but not too narrowly restricted, should represent some hierarchy of values, yet not be a mere string of non-debatable principles. All the workshop members attended the first general session, which was held in the auditorium. At this time, the ~hairman of the workshop committee sketched the procedure for the remainder of the day's sessions, and Father Putz presented his view of the value and method of.such a workshop, adapting in fact both the technique and the major emphasis of the Catholic Action cell movement :o this group. Father Putz stressed the necessity of rethinking certain practices of religious life in the light of prese.nt day temper but with relation to traditional and tried principles. He also urged that the observe-d.iscuss-act method of the cell movement be applied by the 287 SISTER M. JOSELYN Review ~or Religious sisters in a manner calculated to deepen and intensify the loving union of the community members functioning as a family or ecclesiola within the Mystical Body of Christ. At this time, the committee distributed to all members of the workshop an outline to guide the day's discusssion. The outline (which is appended) was to be regarded as a set of signposts, rather than as "material to be covered." The group was then divided into fourteen small sections by an" ingenious use of colored slips which had been handed out at the door. (Thus the divisions were abso-lutely random.) A meeting room was designated for each small group, most of which numbered about ten to fifteen. Within the groups, a leader and a recorder were informally appointed. The first discussion lasted about forty-five minutes, tending to begin rather timidly but to gain momentum through full participation as time went on. Throughout the session, Father Putz acted as "floating delegate," stopping in at various subgroup meetings. At the end of the morning session, each recorder presented to the entire group the findings of the subgroup to which she belonged. In this manner, conclusions or resolutions or questions were pooled; and it was possible to determine which problems were common to all subgroups as well as to ascertain the different views of a large num-ber of sisters on one general subject. At the conclusion of the first half-day session, certain questions arising from the morning's meet-ings were directed to Father Putz and to Mother Martina, both of whom aimed to focus attention on the general principle (rather than the specific practice) involved. The procedure for the afternoon session of the first day was the same as that for the morning session. At the end. of the first d~iy's discussions, Father Putz and the planning committee worked for several hours preparing permanent recommendations from the recorders' reports, evaluating the pro-cedures, and outlining the second day's program. It was decided that the large outline of the subject for the second day, "the temporal good of the community," instead of being given as a whole to each subgroup, would be divided into fourteen sections, each group re~ ceiving one segment of the topic, as designated on each sister's copy of the outline. (This outline is also appended.) On the second day, sisters engaged in hospital work held (at their own request) special sessions within the larger group, still following, however, the outline given to all. In every other respect, the second day's sessions were conducted" like the first day's. Since tb.e outlines of content are included in this article, it will Nooember, 1955 COMMUNITY WORKSHOP. not be necessary to describe iff detail the development of these topics in the small groups. Mother Martina did state at the closing session that "the discussion has pqinted up four areas which I have under consideration at present: delegation of authority, care of the aged, training of the young, and local and major superior relations." Effort was made by the~ planning committee to obtain an over-all picture of the participants' reaction to this first community work-shop; to this end the committee prepared and distributed at the last session a short questionnaire (appended) to be answered anony-mously by all who wished to do so and left in a designated place. The fact that many sisters had only a-few moments between the close of the workshop and their departure from the mother house may have a relation to the number of questionnaires turned in. Ac-cording to the committee's digest of the returned sheets, the seventy-nine respondents stated unanimously that they liked the workshop. Seventy said they would like another workshop (nine others did not answer- the question). More than thirty sisters suggested that they liked the workshop because it was an opportunity for each " sister to present her opinions and to hear the thinking of others on common problems, resulting in an intensified community spirit and a unity of effort for the common good. Others thought that "the earnest and high ideals so generally manifested among all the sisters gave a boost to one's courage and spiritual striving." Thus, the workshop "gave a real stimulus to live the ideal life of a religious, and it served as a fine personal examination. It stressed the idea that each individual sister, as a member of the Mystical Body, must help to make our Benedictine family a happy, ideal one." Others answer-ing the questionnaire noted that they liked the facts that "topics and discussion were handled objectively" and that "respect for the personality of each individual sister was stressed." Thirty-four sisters thought the qualifications of a superior had been adequately dis-cussed; forty-four= thought the relations between superior and sub-jects had been adequately discussed. In the appropriate sect!0n of .the questionnaire, many valuable, constructive suggesti~ons for improving future workshops were in-dicated by the participants. Adverse criticism~ of the workshop gen-d~ ally i~ciffd~d t~orelated t~oint.si in'light 6f th.e tjm'.e, available, too many topics were listed for. d!~.c~ssion,: .a.n.~do,. c.onsequently, some of the discussions were {6b general. A "desire whs manifested to con-tinue discussion of these subjects at a future date.~ It was also.sug-gested :.that,, the,, recommendations.,-of., the. ,-w. orksl-;£i~,] b~ ". ~:.m~riz4d 289 SISTER M. JOSELYN Reuiew for Religious and distributed to each sister and that'in the.coming year each mem-ber of the community take.note of "topics for future workshop dis, cussions. Among suggestions for future workshop subjects, the majority of sisters included the discussion of "the greater spiritual growth of our community through an interpretation of the Holy Rule and how to apply it to our daily life in modern times," "how we can better fulfill our end in religious life," and "how to balance the active and contemplative aspects of .our life." THE SPIRITUAL COMMON GOOD HOW TO PUT THE SPIRIT OF CHARITY INTO OUR RELIGIOUS FORMATION A, Prayer in general I, How to make the necessary ada.ptations to our community exercises a) Normal times b) Vacation time c) In sickness 2. .How to teach goqd prayer and help 'others to pray well. a) Piling up non-essential devotions which interfere with the true spirit of prayer 3. Penitential obligations at times of ember days and fast days a) How to keep in the spirit of the Church b) Charity iri fulfilling our obligation c) Humility to ask for dispensation0if we n~ed it 4. Obligation of silence and recollection in view of charity a) Maintaining silence outside of recreation time b) Charity toward those who must talk during silence time to relieve tension B. Spiritual formation in terms of.spiritual reading 1. H6w to translate the Gospels into life and action 2. How to make our life liturgical 3. \Vhat kind of spiritual reading makes the'liturgy richer and unifies our life as a community and as an, individual II. SACRAMENTS ¯ A. Eucharist 1. How do we prepare as a community to celebrate thoughtfully the Sacrifice? B. Penance 1. How to make an intelligent use of the sacrament of penance OUR RELA;FIONSHIP TO THE COMMUNITY A. How to promote in the community the unity of charity 1. Attitude toward one another 2. Toward superiors 3. Particularly to speak up where, it is necessary and calied for in Chapter and outside of Chapter TEMPORAL COMMON GOOD Groups 1, 2, 3, 4 I. THE SUPERIOR A. Do we look at the office of~superior as an honor and not a service? 29O November, 1955 COMMUNITY WORKSHOP Bo Is the superior submissive to her higher superior, or is she jealous of her own responsibility ? Is she choosey in observance o~ canon law? Distribution.of house duties, assignments, etc, 1. Prudence and fairness in distribution of house duties 2. Partiality or favoritism--allowing cliques to develop 3. Keeping peace by letting sisters do as they please 4. Playing up to flattery 5. Regarding sisters only as subjects who must obey 6. Suspicious of actions of sisters, judging interior sentiments 7. Overloading the willing Groups 5, 6, 7, 8 ' E. Does the "superior take the trouble to know all abou~ "each sister, her temperament, aptitudes, interests, in order to help her? 1. Does she try to develop the personalities of the sisters? 2. Does she have confidence in the sisters? 3. Does she lack discretion with the sisters? 4. Does she have objective rather than subjective attitude? F. Does the superior make herself inaccessible to the sisters? G. Is the superior w!lling to rethink the'function of the community? H. Are'subjects prepared technically and spiritually for their responsibilities? 1. Do you think obedience will cover inc'ompetence? 2. Do you act as though the office of superior gave universal competence? 3. Are young religious allowed to come to responsibilities for which they may be capable? 1. Spending" money for luxuries or extras and not buying the essentials for school or mission !. Confusing the spirit of economy with spirit o~f poverty 2. Being overconcerned about food, clothing, rooms Groups 9, 10, 11 II. CHOICE OF SUBJECTS A. ~ccepting postulants without sufficient health, intelligence, or social ap-titudes B. Accepting religious into profession who are not fitted for community life C. Minimizing obligations of religious life for sake of attracting vocations 1. Spirit of sacrifice, motive for entering 2. Appeal to generosity 3. Indiscretion in fostering vocations. Groups 12, 13, 14 III. IV. RELATIONSHIP WITH THE CLERGY A. B. C. Do Relationship between principal and pastor Relationship between subjects and priests ¯ Willingness to advise clergy of indiscreet giving of gifts as tokens of ap-preciation Pastors and subjects channel activities through superior or principal Money collecting in Catholic schools 1. Red Cross, Red Feather, Sales, contributions, etc., etc., etc. 2. Sisters going into business for themselves RELATIONS WITH EXTERNS A. Civil law 1. Expecting privileges because we are religious 291 SISTER M. ,JOSELYN 2. Untruthfulness---cheating in filling out blanks, etc. 3. Apathy toward voting or in political affairs Parishioners 1. Making our friends on basis of prestige and money 2. Asking them for favors--rides, etc. 3. Hanging on to them after you are removed from the mission a) Writing to them b) Visiting them, etc. Are you a Superior__ or Subject~ EVALUATION FORM 1. Did you like the workshop? Yes. No. Why? 2. Do you think the qualities of a superior were adequately discussed? List qualities unmentioned. 3. Was relationship between superior and subject adequately discussed? 4. Give suggestions how you think ideas gained from the workshop can be put into practice in the community. I. 2. 3. 5. List any topics on superior-subject relationship of interest to you which were not discussed at this workshop. 6. Would you like future workshops? If so, suggest topics. 7. How could future workshops be improved? 8. Would you be interested in starting a study group on your mission? SPECIAL ANNOUNCEMENTS t:ather Gerald Kelly, S.J., editor-in-ch~e~ of the REVIEW FOR RELIGIOUS suf-fered a severe heart attack on October 4. He is slowly recovering from it in St. Joseph's Hospital, Kansas City, Mo. Prayers for his successful recovery will be welcomed. In September, 1931~ a hurricane and the subsequent tidal wave destroyed St. John's College, Belize, British Honduras, and took the lives of eleven Jesuits and twenty-two.of the students. Considerable other damage was done in this mission of Missouri Province Jesuits. In October, 1955, the hurricane Janet brought fur-ther disaster to the mission. Kindly remember the Belize mission in your prayers. The Dominican Rural Missionaries, whose work in Louisiana was described in our July, 1954~, number, page 217, were victims of another kind of tragedy. On January 16, 1955, the entire' community of their convent at Grosse Tete, Louisiana (three sisters and an aspirant), were killed when their statio._n wag'on was struck by a freight train. The three sisters were killed instantly; the aspirant sur-vived one day. This congregation is interested not only in prayers a'nd in more vocations to their own institute but also in finding young women who would be inte'rested in" helping t~em as ~ay al~ostles. " If ~U hav~ "pertinent information' for them or wish further information ~igm th~'m~" ~vrite tS: Si~'ter Marie Elisabeth, O.P., Our L~dy of Father Titus Cranny S.A has prepar~ed a small volume entitled Father Paul, Apostle o~ !.Tn~t~l. Th,s paper-bound volume" would make good background read-ing for the Chair of Unity Octave, 2anuary 18-25. Graymooe Pre~, Peekskill, Renoval:ion and dapt:at:ion Joseph F. Gallen, S.J. THoEf imtphoer traenlicgeio oufs tlhifee mmoevr~eimtse anntd o rfe rqeuniroevsa rteiopnea atendd pardeasepntatatitoionn. The purpose of the present article is to give a synthesis.of the movement, to clarify its concepts, and to emphasize its principles, spirit, and more practical headings. The originality of the article, if any exists, will thus be in its arrangement, not in content. The article is directed more particularly, but not exclusively, to lay in-stitutes of brothers, sisters, and nuns. I. RENOVATION The concepts of renovation and adaptation, as usually expressed by authors, partially coincide. If we separate them, renovation is to be conceived as the intensification of the entire ~eligious life of every individual religious and of every institute. This implies a greater personal conviction, esteem, and practice of the life of re-ligious sanctity, a more universally active zeal, a deeper sense of re-sponsibility, and a greater consciousness of the necessity of progress in the works.of the institute. In a word, renovation is a universal renewal of fervor; the movement under this aspect is primarily inspirational to a more perfect realization of the ideals of the re-ligious life. Renovation is more important than adaptation. It is idle to expect that a mere change of laws and observances will make an institute holier or more effective in its apostolate. Renovation is a prerequisite to adaptation. It has been well said that only the fervent can adapt. Proper adaptation demands clear spiritual visiqn and the humility to admit that something may be better than what we have been doing in the past. A conspicuously universal renova-tion is also difficult of attainment. An anonymous Camaldulese monk may be guilty of the exaggeration of pessimism, but he is not completely lacking in realism when he writes: "From experience we know that the exhortations of superiors, circular letters, conferences, constant vigilance, rewards, and corrections are very infrequently effective. Older religious have habits that are too deeply rooted; with difficulty they return to the path of full observance, even when convinced of their mistakes. The young more readily follow the 293 JOSEPH F. GALLEN Review for Religious careless, the mediocre, who ordinarily are in t~e majority, while the fervent are everywhere pretty much a small minority.''1 II. ADAPTATION Adaptation is change. A law, regulation, custom, practice, ob-servance, or manner of thinking and acting should be changed when it has become harmful or useless for the end for which it was in-tended, when a certainly better means can now be found for~that end, or when another means is demanded by the sound progress, necessities, or problems of our age. The/fundamental necessity for adaptation is that the world in which we live and for which we work has changed greatly in practically every aspect. Hospitals of today are vastly diffe~erit from those of a hundred years ago. We have adapted in the care of the sick and in many other things; the goal now is to extend the principle of intelligent and prudent adap-tation to every aspect of the religious life. Adaptation is not reform, mitigation, or relakation. What it excludes is the principle of un-swerving material conformity to everything done in the past. It presumes that the old is good but does not refuse to abandon the old for something certainly better; it does not identify the modern with the good nor does it hold that the modern or new is necessarily evil it believes and emphasizes that there are immutables in religion but also that not all thing~ are immutable. Adaptation is life and recognizes that the la'w of life is gradual change and a mixture of the old and the new. The two evident errors in this matter have been expressed bY Plus XII as the childish and immoderate hankering after novelty and the solidifying of the Church in ~a sterile immutability.2 The errors are thus excessive conservatism and the desire of change for itself, a blind attachment to tradition and the scorn of tradition, no ~hange whatever and intemperate and imprudent .change. Authors describe the former as a scelerosis, a lack of life, incipient death, the latter as worldliness and naturalism. Adaptation is thee responsibility primarily of higher superiors. It should be accomplished according to the general norms g, iven by the Holy See, but it is not to be ex-pected that the Holy See will take upon itself and impose the hdapr tations necessary in each institute. Adaptation should be carried out prudently and in a spirit of calmness, peace, and unity. How- 1. Acta et Documenta Congressus Generalis de Statibus Perfectionis (Editiones. Paulinae), III, 603. 2. Ibid., I, 33. 294 Nooember, 1955 RENOVATION AND ADAPTATION ever, the good of the institute is to be the supreme norm of action; and it is a fact of experience ,that some religious will oppose the most evidently necessary changes. III. WHAT CANNOT BE CHANGED The following are of their very nature excluded from adap-tation : 292 1. 2. 3. 4. 5. 6. The general purpose of the religious life of complete evan-gelical perfection. The three religious vows and their essential objects, purpose, and spirit. The mortification and prayer necessary for the attainment of the purpose of the religious life. Anything commanded or forbidden by the law of the Church. The distinctive and solid spirit of the particular institute. Anything certainly essential or fundamental in, the pa.rticular institute. IV. MATTERS TO BE EXAMINED FOR POSSIBLE ADAPTATION It would be an evident exaggeration to say that eve.rything listed below should be matter for change in every instifute, All the mat-ters listed have been mentioned and more frequently emphasized in the discussions on adaptation. The list is a~range~ in the order of the concrete importance of the topics in the judgment of the writer. 1. Greater care in the admission of candidates arid more de-cisiveness in the early elimination of the unsuitable before perpetual profession. 2. The establishment ofa juniorate for sisters immediately after the noviceship, in which the young professed will com-plete their undergraduate education or training and continue their spiritual formation. 3. A sounder doctrinal formation in the postulancy, novice-ship, and juniorate. 4. The elimination of the prominent externalism and for-malism. 5. Proper concept of the founder or foundress. 6. Greater attention to the purpose and spirit of the vows rather than to their mere obligation. 7. A schedule of prayer that gives proper~ emphasis to mental 29,5 JOSEPH 1=. GALLON Reoieto for Religious prayer, is sufficiently liturgical, and not excessive in the quantity or in the importance placed on vocal pra~yer. 8. The direction of the works of the institute to the n~eds of our time, which in most institutes will consist of an emphasis on the works for the poor and the working class. 9. A horarium that is less contributory to tension and pro-vision for proper daily, weekly, and annual rest. 10. Greater care in the selection of and a previous training, if possible, of local superiors and novice masters and mistresses. 11. A government that is more spiritual, individual, paternal or maternal, and not lacking in the necessary firmness. 12. Establishment of a tertianship and, perhaps, 'of a period of recollection before perpetual profession. 13. Greater emphasis on maturity, a sense of responsibility, dependability, efficiency, and proper initiative in the train-ing of religious. 14. Simplification of the religious habit. 15. Higher intellectual standards in continued study and prepar-ation for classes. 16. Elimination of the continuous rotation of the same superiors. 17. Greater mutual knowledge, cooperation, and attention to the interests of other religious institutes. 18. Possible extension of the period of temporary vows to five years. 19. Pertinent canonical matters.' V. EXPLANATION OF MATTERS OF ADAPTATION 1. Greater care in admission. The principle of St. Plus X that there is no greater cause of the weakening of religious discipline than the careless admission of candidates ~s of universal validity.3 The fundamental defect here is the failure to grasp and act on the evident principle that anyone lacking the suitability for the life and works of the institute does not possess a vocation for that institute. The grace of the omniscient God is not moving anyone to a state of life for .which he is not fitted. Therefore, the need for religious is never a justification for the admission or retention in the pro-bationary states of those who do not possess the capabilities for the particular institute. The modern innovation proposed under this heading is that 3. Epistle, Inter Plura, May 31, 1905, to the.Abbot General of the Order of Re-formed Cistercians, Ench&idion de Statibus Perfectionis, n. 248. ~ 296 November, 1955 RENOVATION AND ADAPTATION of psychological testing. A principle of adaptation is that we should be wil.ling to accept all that is, good in modern progress. Such test-ing, when practicable, can be an aid; but it will never exclude the necessity of the considered and experien,,~ed judgment and proper ¯ firmness of a competent higher superior. To me it is also a certain fact of experience that the great majorityI at least of the outstand-ingly difficult cases were sufficiently evident to such a judgment either before admission or at the latest during the probationary states of the religious life. 2, 18. Establishment ot: a juniorate for sisters and extension ot: temporarg profession. The completion of the undergraduate studies of sisters immediately after the noviceship is necessary for their own spiritual, intellectual, psychological, and physical well-being, and for the maintaining and elevating of the standards of Catholic edu-. cation. Plus XII manifested to superiors his keen desire that the schools taught by sisters be the very best and also stated that the training of all sisters should put them on an equal footing with their secular colleagues: The Sacred Congregation of Religious af-firmed that it is rash to expect a subject immediately after the almost exclusively religious formation of the postulancy and noviceship to be a teacher and much less a serious educator, even for very young children. This demands suitable preparation, and the S. Congre-gation insisted that such training was to be given despite the im-mediate need for teachers. It is evident that the assignment of postu-lants and second-year novices as regular teachers is an even greater abuse. ~ This heading reveals another distinctive principle of the move-ment of adaptation, which is that of the elevation of the spiritual, intellectual, cultural, and professional equipment of religious. It is also a very apt illustration of an even more fundamental norm of the movement--we cannot reasonably continue to do everything in a particular way just because it was done that way in the past. Educational and professional demands are much greater today; they must be met with much better preparation. The entire matter of the juniorate in this country is 'being ad-mirably promoted by the Slster-Formatlon Conferences of the Na-tional Catholic Educational A~sociation. This also exemplifies a principle of the movement. Adaptation is vital action; it is life, action, and progress from within. The attention given to the intellectual and professional train-ing should n'ot obscure the even greater necessity of continued spit- 297 JOSEPH F. GALLEN Review ~or Religious itual formation in the juniorate. An equally urgent need of young professed is that of-competent and prudent guidance in the difficult adjustment of the first'years in" the acti~ce life. This will demand the continuation of the office of a mistress of junior professed for at least two years after the juniorate. The juniorate will consume all or most of the u~ual three-year period of temporary vows, and thus the question :can arise whether this period gives sufficient testing in the active life before perpetual profession. The ready solution is an extension of temporary pro-fession to five years. In such a system the Code of Canon Law per-mits a prolongation of only one year. This is a change in the con-stitutions and should be decided upon only after serious reflection. It demands the approval of'the Holy See in~ pontifical institutes and that of all ,the ordinaries in whose dioceses the congregation has houses in the case of diocesan.institutes; 3. Sounder doctrinal spiritual formation. Sufficiently common defects .in American novitiates are the application of' the postulants and second-year novices to the external works of the institute, the excessive employment of both classes in domestic duties, the small amount of instruction given in the religious life, an overemphasis of secular studies; and the prominent tendency to confine the religious life to mere externals and to external regularity and conformity. The modern generation is decidedly factual and can readily fall into disillusionment and even cynicism from such a postulancy or novice-ship. The master or mistress of novices should give an instruction of at least forty-five minutes on all days except holidays. These in-structions are not to be confined to the vows but should cover the entire field of ascetical theology during the postulancy and novice-ship. The concepts and principles are to be presented solidly, not sentimentally nor with, mere devotionalism, and not in mere prac-tical illustrations that are not reduced to principles. Solid presen-tation demands that the theological foundation of principles be given. The movement of renovation and adaptation contributes several valuable principles in this field. The first is that no spirituality is lasting unless based on personal conviction. The second is that we can no longer be content with a mere collective presentation; the emphasis must be on individual guidance. The third is that there must be an active participation by the postulants and novices in this work of their own instruction. They should be permitted freely to ask questions and to propose difficulties; they should be. aptly November,, 1955 RENOVATION AND ADAPTATION questioned on their grasp of spiritual principles; there should be discussions, brief papers on :some spiritual topic, on the ideas ac-quired from the reading of a spiritual book, or on some spiritual prob-lems or difficulties. Other techniques and methods will be found by a real teacher. The purpose, however, must always be to lead the will to action, notthe mere acquisition of knowledge.;~and there must never be any doubt that the master or mistress is in charge. We must abandon the unsound pedagogy that an idea once presented to a group is understood by all. This is true of no teaching and much less of spiritual teaching. ~Fhere must be an adequate spiritual li-brary, sufficient time °for spiritual reading, and proper guidance in this reading. One author l~as aptly expressed a .very practical truth by stating that the poverty of a spiritual life is very frequently the poverty of proper and constant spiritual reading. Proper instruction, individual and competent guidance, and patience will usually succeed in directing the tendencies and defects of the modern generation into good qualities. For example, their independence of judgmen.t and ac.tion, .demand for reasonableness and sincerity, and 'desire for personal initiative can be developed into a profound and lasting.conviction of spiritual values. Their realism, sincerity, and generosity will be ultimately docile to a spiritual for-mation that is interior, solid, individual, that makes legitimate al-lowance for different personalities, is not bent on crushing them, and is not dominated by a multitude of petty details.and formalities. 4. Externalism and [ormalism. This is the most.frequ~,ent topic in the discussions on adaptation. The problem is found principally in the ,customs, observances, and practices, written and unwritten, of 'religious institutes. A certain amount of ,regulation is obviously necessary for order and efficiency. Apart from this, external ob-servances have no place in the religious life merely for themselves; their purpose must be the cultivation of the interior virtues of the ~eligious life, for example, love of God, humility, chastity, mortifi-cation, obedience, prayer. Consequently they must be of such a. nature as to constitute apt means for the fostering of such virtues. The first principle of adaptation here is that the purpose 6f observances ,is not being realized. This defect is very universal, especially, but not solely, in institutes of women. Religious forma-tion has been too narrowly confined to externals, external disci-pline, external regularity and conformity; there has been too little; training in the interior life and interior ~'irtue. The moral value of an external act consists in the fact that it proceeds from an interior 299 JOSEPH F. GALLEN Review for Reliqiotts act of virtue of the will or that it leads to or intensifies such an act. Sincere interior virtue will produce the proper external act; the religious who is sincerely poor in heart will be poor in act. It is very possible to de-emphasize and even to ignore in fact this pur-pose both in formation and in our own personal lives. Instead of saintly religious, we may be tending to train spiritual robots. Modesty of the eyes is not a virtue because I never see the leaves of the trees unfold in spring or do not know the color of the ceiling; it is a virtue only if it proceeds from the consecration of my heart to God, protects that consecration, and lead~ me ultimately to greater love of God. The profit of silence is not precisely in the low score of the examen book but in the increase of my spirit of prayer. A similar defective tendency is the attitude towards "our h01y rule." The rule is really not holy in itself; its holiness is verified only insofar as, it contains and leads to a love of and assimilation to Jesus Christ. It is basically misguided formation to propose the rule independently of this assimilation and especially to extol it above such assimilation or the laws of God. The overemphasis on externals has led to their excessive multi-plication. They extend to all and to the.smallest details of life. We .may be wearing a tight harness of sanctity that will not allow us to move or to breathe; we are praising the observant religious and have forgotten the saintly religious. Excessive observances are a dry diet of spiritual shredded wheat. The soul lacks a richness of spirituality, is superficial, and dulled to the great truths and person of Jesus Christ. It is not a satisfying diet, and usually a few years suffice for the loss of spiritual appetite and the symptoms of a lowered and even critical spiritual vigor and tone. Another defect of very many observances is that they either were never apt or have lost their aptness for their purpose. Why should sisters be forbidden to eat in a dining car but be allowed to request a waiter to set up a table in another railroad car that will make them even "more conspicuous? I think it is reasonable to avoid the expensive dining car whenever possible, but I can see no reason for a prohibition of eating there when~ necessary. Why should sisters be forbidden to eat even with sisters of other communities? Why is it a violation of cioister to enter the home of your family but meritorious to sit in a car outside their home. and talk to them? Are such artificialities in keeping with the saneness of sanctity, with the majesty of the doctrines and person of Jesus Christ? Reverefice and politeness are to be fostered; but are all the profound bows of 300 November, 1955 RENOVATION AND ADAPTATION the head and Of the body, all the kissing of hands, and all the kneel-ing to superiors apt means today of expressing this reverence and politeness? Why in a life whose spirit is that of humility and of a family must there be precedence in the refectory and community room? These are only a very few examples of a very Widespread defect. Observances should be the external expression of the spirit of the institute and of the founder. In the thought of one author they should possess the perpetuity~ of real life transmitted from gen-eration to generation but not the perpetuity of fossilization. Obedience and submission are evidently due to prescribed ob-servances, but superiors should examine whether their number is excessive and their nature now apt for their purpose. There is also too much legalism, the material satisfaction of the mere wording of the law, in institutes of both men and women; and too little at-tention to the purpose of the law, its more perfect fulfillment, and to motivation. Legalism is clearly destructive of an interior life. Religious discipline is also frequently enforced with an unreasonable rigidity. Religious know that it is possible to be excused or dis-pensed from the laws of the Church, for example, from Sunday Mass or from fasting; but observances are often proposed as if they never admitted an excuse or dispensation. I am not encouraging laxity but discouraging rigorism; there must be a proportionate reason for an excuse or dispensation. Observances are the field of conduct that demands the most searching examination by superiors. It is the field of which Pius XII said: "In this crisis of vocations make sure that nothing in your customs, your manner of life, or the ascetical practices of your religious families is an obstacle or a cause of loss of vocations. We mean certain usages which, if ever suited to another cultural context, are out of place today, so that even a really good and courageous girl would find them only an obstacle to her voca-tion." 4 5. Concept of a founder. The concept of a founder or foundress has been too narrowly that of a lawgiver and ofimmutable laws. The Pope has stated .that founders frequently .conceived their in-stitutes to meet the needs of their own age and thus erected their institutes on the principle of adaptation. He concludes from this that lo.yalty to the founder requires constant observance of the prin- 'ciple of adaptation and the acceptance of all that is good in the be-liefs, convictions, and conduct of our contemporaries. This dem~inds 4. Acta Apostolicae Sedis~ XXXXIV ('1952), 825. ¯ '30.1 JOSEPH, F. GALLEN 'Reoiew for Religious that we distinguish the essential and immutable from the'_accidental and changeable in the words and works of the founder and that we do not follow as a rigid norm what the founder, did but rather the pliable norm of what he would do in any aspect of life if he were faced by our own age. Furthermore, the founder is not a mere giver of 'laws but also and primarily ~a giver of life to his "institute. ~ That life is his distinctive spirit, which consists in his approach to the spiritual life, his characteristic virtues, the principles he emphasized, his manner of approaching life and its problems, and the general types of works of zeal that he favored. Our fidelity to our founder is to be yerified in the repr, oduction of his life and spirit, not in the mere unwillingness to change even the slightest detail of his least law. 6, 13. The uows and training in maturity. The movement of renovation and adaptation finds in the vows one of the conspicuous fields of juridicism, that is, the overemphasis on laws to the detri-ment of the theological elements of the purposfi and spirit of the vows and their efficacy for the acquiring of many interior virtues. To secure permission is important; but it is more important to ad-vance by poverty in the love of God, to be detached from the love of material things for themselyes, to make progress in trust in divine providence, patiegce, meekness, humility, and the spirit, of mortifi-cation. The vow of chastity has not attained its purpose,unless it is increasing the .love of God, 'love of other human beings in and for God, devotion to prayer and the interior life with God, affection and intimacy with God in prayer, and .making life less materialistic. Obedience is a sterile vow unless it is intensifying especially love of God, faith, and humility,, and also docility to grace,~zeal, the spir~'t of self-denial, and generosity. In a word, obedience is effective to the degree that a theocentric has'supplanted an egoistic life. The obligation of the vow and of the laws of the Church on poverty is confined to external actions. It is, however, a "field of conduct that demands the constant vigilance of superiors. The coun-sels of Plus XII in this matter are that the life of religious ~hould b~ truly simple a~id poor, their houses should be simple, and their actions in poverty should not contradict nor ddstroy their profession of it in word. The buildings of religious, even those used for ex-ternal works, should be efficient, sanitary, not unattractive, but simple, and devoid of even the appeararice of luxury, "indulgence, extravagance, or needless expense. It is surprising holy. often this point has been emphasized by authors on adaptation. One of them has called the propensity~ to expensive buildings and .renovations ~302 Nooember, 1955. RENOVATION AND ADKPTATION "stone disease"; it could also be termed "Gothic poverty." Such bhild=. ings create the impression of hav!ng been erected to" attract the rith. and thus tend to the tragic tonsequence of alienating the pobr:~ Authors follow the Pope in' stressing the need of a truly simple and poor life in everything--buildings, lodging, furniture, fbod,' medical care, all personal accessories, amusements, vacations, journeys, and means of travel. Modern material developments are to be used insofar as they increase efficiency, preserve or promote health; bu( they are to be rejected" when their purpose is on.ly comfort, indul-gence, luxury. / Pius XII has reaffirmed the validity and supreme value of the traditional concept of the vow of obedience. He has also implied or stated that the modern apostolate requires one. who can face boldly the gigantic tasks of our age, one able to meet its d~ngers, overcome its spiritual destitution, competent to .think for himself, and formed to maturity of judgment. These are not the tasks nor th~ endow-" ments of a child. The modern evils of communism, atheism, and secularism are not trembling at the child_ishness of their foes. The purpose of obedience is to develop the good in man, to eliminate the" evil. The ability to think for oneself, to get a new idea at least oc.casionally, maturity of judgment and action, the power of de-cision, legitimate self-initiative, efficiency, dependability, and a sense of responsibility are not evils and are necessary for success in any state of life. Obedience should not be presented nor authority exer, cised in a way that destroys or fails to develop these necessary capa-bilities. Obedience is too often presented as the mere order of a superior and the submission of a subject. Ancient comparisons that illustrate the perfection of external obedience unfortunately have the defect of connoting a passive reaction on the part of the subject. Obedience is p.rimarily an instrument of personal sanctification, and no one except the infant is sanctified in passivity. Insistence on the purpose and spirit of the vow will bring out that this vow demands a truly tremendous vital reaction of love of God, faith, and humility. The subject gains the merit of the vow by having it as his motive, and such a motive is to be presumed in the actions of a religious. The superior should govern sufficiently but not excessively; a~ad it is certainly not necessary, profitable, prudent, or formative for him to step into or order every detail of an action or work. If you want the child to walk, you have to allow him to fall a few times. This mellow proverb is true in work, study, and also in the spiritual .life. The religious life is not a democracy; religious are subjects, n6t 303 JOSEPH F. GALLEN Review [or Religious associates, of the superio~ They are also human beings. They should be allowed and encouraged to get new ideas. The superior is the competent authority to accept or reject and also to,encourage such ideas; but he should not confine all ideas in the house, province, or institute to his own. A religious or novice may find a better way of doing an-assigned duty or work, or he may do it in his own in-dividual way.' In most cases this can be permitted. Everything does not have to be done always in the same way. The counsels of per-fection are not the freezing point of human endeavor and ingenuity. A religious or novice should be given the necessary instructions for an assigned duty or work; if he does it childishly, inefficiently, care-lessly, he should be firmly checked. The religious life must not be the cradle of ineptitude. The qualities described above should be formed continuously in all aspects of the religious life, spiritual, in-tellectual, and the life of work. The childishness of many religious is an actual problem and one that cannot be ignored. The Pope has praised the great things that obedience accomplishes by uniting the forces of the members of the institute. The efficacy of this union is in fact greatly diminished by the childishness that makes a member unable to handle his assignment or his proportionate amount of the effort. Instead of united effort, the union of. obedience is too often that of the few carrying the many. 7. Pra~ter. In a previous article in the REVIEW FOR RELIGIOUS, I tried to explain the principles of adaptation with regard to prayer~ A few added comments will s~uffice here. The spirit of prayer and habitual self-denial will always be the distinguishing marks of the sincere religious. Both have been emphasized by Plus XII. He has insisted on the necessity of an interior life, that it should main-tain a constant balance with external activity, and has reprobated as the heresy of activity the intense apostolate that is not constantly nourished by the use of the ordinary means of personal sanctification. These emphatic words of His Holiness evidently imply an equally emphatic obligation of superiors to insist on the use of these means by their subjects. The errors of men and women in this matter are not the same. The woman tends to the misdirected prayer of de-votionalism rather than to the prayer of sanctity; the danger of man is of infidelity to his religious exercises. The latter is certainly fre-quently caused by valuing work over prayer and even more fre-quently by the simple omission and neglect of prayer. Excessive activity is not the only cause of a feeble interior life. It must be 5. REVIEW FOR RELIGIOUS, XIII (1954), 125-37. 304 November, 1955 RENOVATION AND ADAPTATION remembered that the idle apostle is rarely the mystic of the monas-tery. The diagnosis of external idleness is most infrequently that of a local infection. It is an anemia of the person that extends to all activity. W'hy are so. many. superiors disturbed at violations of religious discipline and yet completely unconscious of so basic an evil as idleness? A fundamental principle of adaptation is the hier-archy of values. ~rriters on adaptation are quite insistent on the value of litur-gical prayer. There should be sufficient liturgical prayer, but the, choral recitation of the Office should not be urged to a degree or quantity thfit is !mpracticable in so many congregations of lay re-ligious. I also cannot see the all-sufficiency of the Office, for example, that it can supply for regular mental prayer in a life dedicated to sanctity. One or two authors bemoan the ignorance of Latin in lay religious, who thus do not understand so much of their prayer. The remedy suggested is a sufficient study of Latin. Is there any real hope that this remedy will be generally effective? It is not contrary to th~ present spirit of the Church to be more attentive to the use of the vernacular as the language of prayer. In some institutes the prayers are in a foreign language, usually that of the country of origin of the institute. When this is no longer a spoken language of the majority of those entering the part of the institute in question, isn't it time at least to begin to think of changing the language to that of the country? Plus XII stated that the missionary possesses no office of transplanting a specifically European culture to mission lands.6 Religious institutes likewise should not impose the nation-ality of the country of their origin on members of other nations. 8. Works of the institute. A study of the documents of Piu~ XII leads to the opinion that his basic motive in promoting the movement of renovation and adaptation is the apostolate. An under-lying thought can be sensed in his words that communism, atheism, secularism, paganism, and materialism would not be strong and belligerent today if religious had measured up to their exalted voca-tion in both prayer and an enlightened and laborious zeal. He urges a laborious zeal, since he has not only reprobated the heresy of ac-tivity but has also warned of the dangers of an idle and indolent life. He has emphasized the necessity of an enlightened zeal. This de-mands the i~se of all appropriate new forms and methods of the apostolate and of all modern developments for the spread of the 6.Acta Apostolicae 8edis, XXXVI (1944), .21'0, . 305 JOSEPH F. GALLEN Re~,iew "f~o~ Religiods Kingdom 6f Jesus¯ Christ. An enlightened zeal also directs its ef-forts primarily t6' combat' the great evils of the age and to prevent their'diffusion. Various documefits of Pius XII lead to the belief that he considers the dechristiafiization of the poor and the working class as the great danger of our age. Other classes' are not to be ignored, but the distinctive impression of the apostolate of r~lig_ious institutes in general should be that it is directed to the poor and the working class. This is also the spirit of the life and teaching of Jesus Christ. Most religious institutes were born of a love of the poor and unfortunate. The preservation Of such a solid spirit is one of the immutables of the religious life. A work such as the parish school is not only a glorious and niost necessary apostolate but also a pr6: tection of this spirit. Several authors have commented on the ten-dency'of some institutes founded for thd poor gradually to orientate themselves towards the higher classes and the rich. They draw-away from the poor, and the poor draw away from them. In speaking of the apostolate for the poor and the working class, the present Pope has instructed priests to become brothers to brothers and to mix their apostolic Sweat with that of the.working men.7 Religious also must exercise this apostolate in a spirit of understanding, com-panionship, closeness to the poor and their problems, and not in that of a generous and kind but aloof and superior caste of society. Religious poverty has the apostolic purpose "of enlightening and impelling mankind to.the proper evaluation and use of material things. We have to live, but this purpose demands that we exclude com-mercialism and the motive of gain from our apostolate. It is cer, tainly not against poverty to keep accurate accounts, but the spirit of 'poverty and its apostolic purpose require also that we examine ourselves frequently as individuals .on how much we are doing for nothing and as institutes on how much we are giving away. All institutes, especially of sisters, should refuse new works when their overworked members can scarcely carry out their present en-gagements. In taking new works, congregations of sisters should be more attentive to the missions. Pius XII stated: "The apostolate of the Church today is scarcely conceivable without the cooperation of religious women in works of c.harity, in the school, in assistance to the pries.tly ministry, in the missions,s " 9. Horariurn. The horarium should be in conformity .with the customs and de,m.ands of the age, the place, and the work. The 7. Ibid., XXXXI (1949), 65. ~8. Ibid., XXXXI (1949), 41). November, 1955 RENOVATION AND-ADAPTATION horarium is frequently a most evident proof of the excessive and tenacious attachment to tradition. It is not reasonable to insist that the meals be at the same hours as during the life of a founder who died several centuries ago or.to leave the horarium unchanged for more than a centu~ry. A religious house is not a fortified island of anachronism in a changing world. The test of a horarium is not its antiquity but its ~uitability and efficiency. Admittedly the life of religious should be one of laborious zeal, but the work can be excessive and can hinder or even exclude ade-quate prayer. One author has pointed out that the amount of work of some religious clearly excludes the nature of the mixed ,life, the proportionate union of the contemplative with the active life. S~- periors are to do everything possible to make a life of. praye~ ade-tqhuea toenllyy poobssstiabcllee ftoor parlal ytehre:i rit s iusb ajuegctms.e Tntheed tbeyn stihoen. toefn wsioonrk o ifs t h.neot horarium. There is a minimum of calm, quiet, and peace necessary for a prayerful life. The habitually excited religious cannot be a .prayerful religious. The daily life of too many lay religious is a scurrying, headlong, excited, and feverish rush from duty to duty. There are difficulties in adjusting, the horarium, but some adjust-ment is possible. It must be less minute, 'less oppressive, less insistent on e.verytbing in common; there must be more breaks, more free time, more attention to rest, and more easing of the tension. Re; ligious should be give.n adequate time for their meals, and 'the time immediately before and after meals should not be one of' compressed activity. The religious life is not a tight winding of the human mechanism. The prolonged day of many lay religious demands a physical strength and emotional stability that may be desirable but are rarely attainable. That "a sister nurse should not be given a weekly holiday is one of the inexplicable facts of the religious life, especially when we reflect that her immediate superior has a knowledge of medicine and may. even be meritoriously dabbling in psychoso-matic medicine. The same is true of sisters in institutional work. The week end should not be considered the natural depository for all 'spiritual and qther duties that cannot be squeezed into the week. Other contributing factors to the constant nervous strain are an exaggerated notion Of common life and an excessive, number' of permissions. Common life does not forbid private rooms nor that religious study in their roc~ms. It does not demand tl~at everythifig be done together nor that religious be always together. Life becomes too tense when religious may never go to their rooms, without: the- 307 JOSEPH F. GALLEN / Reoieto for Religio-s permission of the superior, except for the night's sleep. Express per-mission should be necessary for relatively important matters and to the degree that is necessary to .keep obedience reasonably active, but express and particular permission should not be required for the most ordinary and usual actions of everyday life. The number of permissions necessary in many institutes is unreasonable. Local superiors of houses that are not extraordinarily large have admi~tted that practically their whole day consists in sitting in their office and handing out permissions. Such a life is,not only tense; it is imma-ture and an immature exercise of authority. The overworked lives of lay religious demand a proportionate annual vacation. Each in-stitute should strive to have an appropriate vacation place for its members. This will also eliminate the individual vacations that are not conducive to the religious spirit and much less to religious poverty. 10. Selection of local superiors. In my opinion, nothing is more valuable and necessary to religious institute's than outstandingly capable higher superiors, general and provincial. However, the ef-forts of the most talented higher superiors can be frustrated by inept local superiors; and there are few higher superiors who do not re-alize the shortage of capable local superiors. I think we should ad-mit the actual scarcity of the talents required for this position. The sincere admission of this fact has led several authors to suggest a school or previous training for local superiors. I do not see the practicability of the suggestion of a school. It is not impractical to emphasize that one of the most important duties of a higher superior and his or her council is to make a thorough investigation and to give most careful and prolonged thought to the appointment of local superiors. Some previous instruction is possible, especially when all the local superiors in any one year go into office on the same day. They can be brought to the mother house a few weeks before they are to take office, can study the constitutions, and other laws of the institute, be given conferences on government and its problems by the higher superior, on points of the constitutions by the master or mistress of novices, on financial and material matters by the general or provincial treas.ure.r, and on the works of the institute by the various supervisors of these works. One of the real obstacle~ to proper local government is that the local superior is overworked. In some institutes all local government and administration is personally discharged hy the local superior. All government," discipline, "permisSions, finances, m~iterial n(cessiti~s, and" direction of ~he work of th~ h6us~'~re~un'der'him' alone. The 308 November, 1955 RENOVATION AND ADAPTATION superior would be relieved of overwork, the government could be more spiritual and efficient, and greater opportunity for training others in the exercise of authority would be realized by giving the local superior some help, for example, by having the local assistant take care of ordinary matters of discipline, ordinary permissions, and the material nee~ls of the house and its members. The same question of preparation arises with regard to masters and mistresses of novices. The suggestion of a school is not so im-practicable here, but the general necessity of a prolonged and con-tinuous course of preparation can also be exaggerated. The religious chosen for this position should be of solid spirituality, prudence, mature judgment, and of more than average intelligence and learn-ing. If the institute is clerical, I do not see why such personal qual-ities and his background of dogmatic and moral theology would not enable a priest to master and to present properly the principles of the spiritual life from his own private study. Brothers and sisters also are now more frequently being given theological train-ing. Such training is to be taken into account in making this appoint-ment. It is evident also that theological knowledge alone is not sufficient for the appointment. Brothers and sisters could also at-tend summer courses in ascetical theology or the various institutes on the religious life now being held during the summer. 11. Government. There are few sincere religious who do not sympathize with superiors in their difficult and burdensome duties. Everything in the religious life depends in some way on superiors, and thus the movement of renovation and adaptation will be in-efficacious without their comprehension, cooperation,, and personal participation. The aspect of renovation demands that the govern-ment of superiors be more universally spiritual. Their first duty is to direct their subjects to the essential and universal purpose of the religious state, sanctity of life. It is a certain fact of experience that they will fail in this duty if they themselves are mediocre, indiffer-ent~ or not striving at all for sanctity of life. Superiors who are mere executives, financiers, expert in public relations, good managers, skilled directprs of external works, and those who have lost famili-arity with spiritual principles or are spiritually illiterate have al-ready failed in their first essential duty. Their talents can be em-ployed in other posts; they should not be superiors of religious com-munities. The movement of adaptation strives to intensify, not to lower, the primacy of the essential purpose of the religious life. A not infrequent complaint of subjects is. that their superiors are in- JOSEPH, F. GALLEN ~: Review for? Religious competent or simply not interested in spiritual problems and ques~ tions. The field of religious government and that of conscience hav, e already been explained in the REVIEW FOR RELIGIOUS.9 In talking to subjects on matters within the field of go(~ernment, ,superiors are certain.ly not forbidden to speak of such things as the necessity and importance of the irlterior life or to suggest supernatural motives or practices. They may also speak freely on general spiritual~matters, for example, the necessity, value, methods, and difficulties of prayer. Canon law forbids that a manifestation of conscience be commanded .or induced; it does not forbid any religious superior, including those of lay institutes, to receive a voluntary manifestation of conscience. This law of the Church has been misunderstood. The superior is not to intrude himself into the field of conscience but he is not for-bidden to listen to and to. give advice 'on any such matter that is freely and spontaneously proposed to him. Such manifestations will not be realized unless the superior is sufficienly spiritual himself, spiritually competent with regard to others, and able to inspire their confidence. It is to be equally emphasized that subjects are always free in this matter. Superiors have two practical advantages in spir-itual directiofl that are of no small value in many cases, external knowledge and observation of the subject and the authority to take effective action to aid the subject. ~ Spiritual direction in general is a sufficiently frequent topic in the discussions on adaptation. It 'seems evident enough that habitual spiritual direction is necessary for young religious in the states of formation, adjustment to the active life, and that of the tertianship or period of renovation of spirit. There can be differences of opinion in this sufficiently delicate matter. My own opinion is that any spiritual formation should strive to produce within a reasonable period a formed religious. I conceive a formed religious as one who habitually, with the grace of God, can direct himself or herself. The necessity of spiritual direction for such a religious should be occa-sional, for ~xample, two to four times a year, not habitual., Such a necessity is often satisfied at the retreats or in some cases by the religious superior. Habitual direction is necessary for those who have peculiar problems, and here also the prudent director strives as soon as possible at least to diminish the problem. To me it is by -no means evident that greater sanctity of life necessarily, demands 9. REVIEW FOR RELIGIOUS, XII (1953), 30-31. ¯ '3~10 November, 1955 RENOVATION'AND ADAPTA~IION habitual special direction. M~ ~xperience of such religious is that they-have common sense and are merely doing the ordinary things in a more perfect and constant' manner. I am aware of the religious proverb that it is dangerous to,run along .witho'ut the advice of the elders. Most proverbs are only partial truths. Excessive dependence on others is also an evil. Religious are adults; they should live an adult life. No one can live another's life or shoulder another's re-sponsibility before God. Spiritual formation should prepare for life, and the irrefutable fact of the life of the soul is that it must be lived for the most part alone.Relatively very few decisions of the life of the soul can await consultation with a director. There should also be hope of reasonable and proportionate profit in spiritual di-rection. Does experience show any such profit from the habitual direction of chronic mediocre and indifferent religious? Isn't too much direction being "expended in their behalf? No one denies that there should be as much liberty of confession as is possible. This wisdom is evident in the laws and spirit of the Church, but spiritual direction and confession are not identical. The Pope has manifested the necessity of maternal government in instit~tes of women. The same thing has been emphasized by authors as also the need and value of paternal government in insti-tutes of men. This demands no small capabilities in the superior. He must put aside personal and natural indifferences, attractions, and repugnances, and have a supernatural love and interest in all his sub-jects. He has to put off th~ smallness of a vision confined to little things and of a mere prefect of religio~s discipline. He must possess the humility to realize that the office is not for himself; he is not to impose his will but to find the will of God 'for his subjects. Paternal government is a giving, not a receiving; it is selflessness, not self-interest or self-indulgence. The office of superior cannot be one of personal aggrandizement; the superior has no right to material concessions and indulgences or to freedom from religious discipline al~ove his subjects. The superior cannot be cold, harsh, or unfeeling; he must be outstanding in divine charity, mercy, gentle-ness, humility, calmness, politeness, and the capability of guiding a community not so much by ~the tables~of the law as by creating the spirit of a family, of confidence, and cooperation. Paternal gov-ernment is individual. The subject is not a numbered soldier; a community is not a¯mere total of subjects. The religious is to be treated as a son or daughter~. The superior, should know the sub-ject'} individual deficiencies and~ make appropriat& .allowance 311 JOSEPH F. GALLEN them. He~ should also know his individual abilities and strive to assign him to the work for which he is suited. There must be de-tachment in the religious life, but it is not sane government to con-ceive detachment as the nullification of all natural and acquired abilities. Pater~aal government can also be misunderstood by both su-perior and subject. It is certainly to be lavished especially on the aged and really sick. It is also to be extended to the odd, the trouble-some; the mediocre, the indifferent, the weak, the insincere, the lazy, and the childish, but it is not to be confined to them. I wish to break my frail lance in favor of the hard-working, the fervent, the normal. I suspect that many religious cannot meditate on the prodi-gal son without crushing a great sympathy for the elder son. These religious also are to be treated as sons and daughters of the house-hold, not as cousins twice removed from their weaker and childish brethren. Paternal government is not sentimentality, softness; nor is it weakness. It is not to be understood in the sense that the superior always yields to the will of the subject. It is not an exaggeration to sa.y that quite a few communities are ruled by the subjects, and in such circumstances it is not the exemplary subjects who grasp the dragging reins or ease them from the nerveless fingers of the superior. It will not be without profit or interest to study the pertinent com-ments of some eminent and experienced authorities. Father Alberione, superior general of the Society of St. Paul, writes: "In institutes of men superiors sense the need of more means for securing obedience and of a wider path of dismissal. In too many institutes there are religious, especially priests, who do their own will and secure their own indulgence in almost everything; they spend the entire day in idleness and indolence or devote their time to criticism . Greater means would be necessary for the effective attainment of observance and religious activity.''1° Father Suarez, the late master general of the Dominicans, stated: "There should be greater facility in dis-missing religious as on their part the freedom of leaving. The rest, freed of the bad example and of seriously disobedient religious, could devote themselves more peacefully to the religious life.''11 Father Janssens, father general of the Society of Jesus, makes his own the words of an octogenarian of forty years of laudable experience as a superior: "They [superiors] do not nowadays dare to give an 10. Acta et Documenta Congressus Generalis de Statibus Perfections, I, 267-68. .11. Ibid., I, 257. 312 November, 1955 RENOVATION AND ADAPTATION order; if they should, they do not dare to demand an account of its execution; if they do demand an account, they do not dare to sanc-tion negligence with. penances.''12 Finally, Father Creusen, S.J.: "In superiors of men it is not unusual to observe the lack of authority and government; in superiors of women, the contrary. The former~ should be impressed with the necessity of demanding observance of the rule, of fostering the virtues that correspond to the'vows, of not granting excessive liberty to subjects, "and so forth; to superiors of women one should rather emphasize the need of maternal govern-ment, of appealing to supernatural motives, not to their personal authority, and so forth.''13 A similar topic is that there should be more, though not ex-cessive, government by higher superiors. Too frequently these ap-pear to be insulated in their offices except for the annual appoint-ments and the canonical visitation. The latter can also readily de-generate into little more than a formality. One somewhat modern-means of accomplishing this necessary contact and government is by meetings, for example, with the superiors and appropriate offi-cials of the houses of formation, with all the local superiors or those ,of a particular territory, with those in charge of the external works in local houses, with the general or provincial supervisors of these works. Such meetings will further religious discipline, proper uni-formity, general progress, and help to prevent the perpetuating of the same problems. 12. Tertiansl~ip. In this matter clarity and distinction of con-cepts are desirable. Spiritual formation is begun in the postulancy and noviceship: it is continued in the juniorate. There should also be special guidance during the period of adjustment to the active life. When a juniorate is in existence, there seems to be little need of a prolonged period of spiritual formation before perpetual pro-fession. Most institutes have only three years of temporary vows, ¯ and thus perpetual professton will follow .shortly after the comple-tion of the juniorate. I can see the reasonableness of prescribing a relatively brief period of greater recollection before perpetual pro-fession. The tertianship is rather a period of renovation of spirit, the re-enkindling of the religious spirit and fervor that may hay( grown cold in the active lifeof the institute, a more profound ac-quisition of the genuine spirit of the institute, and a more mature and deeper spiritual formation. I personally think that the appro- 12. Ibid., I, 258. 13. Ibid., I, 254. 313 JO;EPH F. GALLEN Revieu) [or.'R6ligious priate time for the tertianship in lay .institutes is about ten years after the first profession, when the religious is about thirty to thirty-five years of age. Sufficient time has then been spent in the active life, and the age level does not preclude the required docility. Several congregations of sisters in the United States have al-ready instituted a tertianship, dr renovation, as they are more apt to call it, for about six weeks during the summer. This should be the minimum time. My own opinion is that it should not continue longer than six months in lay institutes. The tertianship has been highly praised by Pius XII, warmly recommended by several authors, and is favored but not imposed by the S. C~ngregation of Religious. This whole matter was previously explained in the REVIEW FOR RELIGIOUS.14 "14. Simplification of the religious habit. Plus XII recommended this simplification to religious women and praised institutes that had taken such action. He nowhere affirmed the fairiy common mis-apprehension that this was the only thing to be adapted, that it was the most important or urgent matter of adaptation, or that the 'l~abit should be fundamentally and completely changed. He stated ~bat the habit should express the consecration to Christ and should be appropriate, hygienic, not affected, simple, and religiously modest. Roman C9ngregations had previously manifested that the habit of religious women should be dignified, grave, in keeping with poverty, riot. likely to arouse adverse comment or ridicule, suited to the cli-. mate, and efficient. The question of the habit aptly illustrates one of the great ob-stacles to all adaptation, the excessive attachment to externals. The purpose of the religious habit is that it should be a symbol of, and should express the separation from, th~ world and the consecration to Christ and not that it should do this in any excessively individual or peculiar manner. Attachment 'to the symbol is more tenacious than to its purpose. It appears to be unfortunately true that ex-cesslve attachment to the present habit increases in direct proportion to its evident need of change. On the other hand, this change should be made slowly, prudently; t-be proposed habit should be worn in all the houses by a few religious for a sufficient time of trial; and there should be freedom of suggestion. The change should beoto something better and satisfactory¯ I have seen changes that were 'not improvements. It seems to me also that congregations with 14. REVIEW FOR RELIGIOUS, XII (1953), 267. 31~4 Nouember, 1955 RENOVATION AND ADAPTATION a common founder should strive, if at all possible, to retain their identity or at least similarity of habit. It is strange that women should not know how to dress" and their men should have to instruct them. The Pope has done it, the Roman Congregations, authors, and I now attempt it again.15 Ap-parently the only hope of success is to be very direct and explicit. The habit should be examined on the following points: peculiarities, imprisonment of the face, starch/ ruffles, pleats, quantity of-cloth, number of articles of clothi.n~, capability for the necessary change of clothing, time in laundering,i efficiency, and the existence of summer and winter. As is evident f.rom some simple habits, it .is possible toeliminate all the starch and the imprisonment of the face and ,still have a religious' habit, i The starch, ruffles, and pleats are not simple, unnecessary, and crehte a truly awesome laundry problem. Countlessnovices are being .grounded in spirituality in a 1.aundry. ¯ It must take hours merely tb iron some habits.The poor do not buy such articles of clothing.i Modesty must be preserved but it does not demand the number of a~rtlcles or the quantity of clgthing now worn by most religious women. To take the mildest of examples. If the ordinary sleeves reach [~ the hand, why does modesty demand the ever present wide outer tsleeves?. The Pope said that the habit ~hould be hygienic. This o~viously requires, and it is but one ex-ample, that the waist and sleeves' should be detachable, readlly~ " .change-able, readily laundered. Toiignore this is to prescind from elemen-tary hygiene. Anything that even appears to be odd or peculiar should be ruthlessly eliminated. Jesus Christ was not peculiar in His earthly life, and peculiarity is not an apt symbol of con~ecra-' tion to Him. The modesty iof the habit does not require that it be a mere blessed sack. If all the headings given above are properl~r considered, the resulting habit will be suitable for work and effi-cient. We must remember, ,finally, tl~at no religious institute is or Can be exempt from the cold of winter and the heat of summer. Secular men and women stil! bow to this fact of nature at least by wearing an overcoat during~the winter and, outside of a very few highly nervous lndlwduals, ,thFy do not wear the same coat duriilg the summer, 15. Higher intellectual standards". This topic has also been explained completely in the REVIEW FOR RELIGIOUS.15 All religious 15. Ibid., XII (1953), 256-57. i6. ~bid., X~I (1953), 268-69. ./ JOSEPH F. GALLEN Reuieto /:or Religious and particularly those engaged in teaching should beintellectual and cultured men and women. ~This certainly implies that they have in-tellectual tastes and are constantly reading and studying. Such ~ habit is to be inculcated and emphasized~ from the beginning. It is surprising how often a supposed education, also Catholic, fails to produce a habit of reading. There must also be something to read, and we can finish this topic by emphasizing again the .need of ade-quate libraries in all religious houses. Higher superiors should in-sist that a sufficient outlay for books be part of the annual budget of all houses and they should also 'inspect the libraries during their canonical visitation. 16. Rotation of the same superiors. This matter is both im-portant and practical, but it has been completely explained in the REVIEW FOR RELIGIOUS.17 17~ Mutual knowledge and cooperation with other institutes. All religious should have a sincere and deep reverence, love, and loyalty for their own institute. All are to be real sons and daughters of their institute. ~'They expect paternal government; they should give filial deportment. Modern generations can be justly accused of a greater deficiency in these precious qualities than the generations of the past. In casting off romanticism for realism they may also be putting off love and devotion for cynicism. It is more erroneous to act as if all that is good, holy, and zealous were confined to our own institute. This induces a very repulsive caste pride and is also an evident obstacle to renovation and adapta-tion. We cannot reasonably maintain that all human progress ceased at the death of our founder. The Italians have a good name for par-ticularism; they call it "'iI campanitismo.'" We may freely translate this as a vision narrowed to the village steeple and a life confined to its shadow. Narrowness is a discordant quality in a life supposedly dominated by the limitless truth and good that is God. Religious cannot be lacking in love and reverence for the Church, of which their institute is only a very small and very subordinate part, nor for the diocese, the parish, and other institutes. They should bare a sincere conviction of the good, the greatness, and the accomplishments of other institutes. This demands primarily that they do not harm other institutes, for example, by inaugurating works that are not'necessary in a locality and that can onl~ harm the established works of other institutes. The movement of ad.~ilSta- 17. Ibid., X (1951), 193-200. November, 1955 RENO~CATION AND ADAPTATION tion goes further than the mere avoidance of injury; it emphasizes and promotes cboperation. This has been a primary motive for the various congresses of religious, the permanent commission of mothers general established in Rome, the associations instituted in France and Italy for sisters engaged in the same activities, the con-federations or permanent conferences of higher superiors in France, Portugal, Spain, Brazil, and Canada. The Sacred Congregation of Religious has inspired, fostered, and approved sucl~ associations. It may be maintained that this purpose, is fulfilled in the United States by the National Catholic Educational Association and the Catholic Hospital Association. The Sister-F0rmation Conferences and the meetings of superiors and officials promoted by the Catholic Hospital Association are apt means of accomplishing renovation and adaptation. Seriou~ consideration at least should be given to the formation of a permanent association of higher superiors of religious women in the United States. Common discussion and effort would be very helpful to their common purpose, difficulties, and problems. The formation of all such associations should be a vital movement from within; and the sisters themselves must give practically all the talks, lead, and carry on the discussions. They alone are fully ac-quainted with their life and problems; they can and should solve their own problems and supply their own initiative. Or,hers can at times help or contribute some ideas, but in all such associations and meetings the principal part should be left to the sisters themselves. Adapta-tion is life, not passivity or forced movement; and passive partici-pation is rarely satisfactory or permanent. 19. Pertinent canonical matters. It seems incredible that a re-ligious institute would not have conformed its constitutions to the Code of Canon Law, but it is still possible to encounter such a situ-ation in congregations of sisters. _Quite a few of these congregations retain what is called the direct vote, i. e., all the professed, at least of perpetual vows, vote directly in the general elections. This is contrary to the practice of the Holy See, which demands the system of delegates. Many diocesan congregations are unaware of the fact that their diocesan state, according to canon law and the practice of the Holy See, is only. temporary and probationary and that they should become pontifical. Canon law and the practice of the Holy See also favor the extension of diocesan congregations to many dio-ceses and are opposed to their confinement to the diocese of origin. Some congregations have a structure of government that is intended for a monastery of nuns, not for a congregation of sisters. Several ¯ 317 authOrs have" advised° small and struggling institutes, especially of women, to unite with larger and flourishing institutes and preferably with one of the same origin. This suggestion is practical for a few institutes in the United States. Orders of nuns that certainly cannot observe even minor papal cloister should become congregations. Papal cloister.cannot be ob-seryed~ by institutes that are almost wholly occupied in such works as parish schools. Some congregations of sisters have a strictdr cloister by the law of their constitutions. This cloister should not be ob-structive of the special purpose of the institute. Monasteries of nuns should present any real problems or diffi-culties on papal cloister to the Holy See. If engaged in education, they are to be attentive to the fact that this demands their own proper education. These same monasteries should realize that the Holy See has for a lbng time promoted federations of monasteries of men. The same principle is now merely being extended to monasteries of women. The advantages of federations were authoritatively listed in Sloonsa Christi. Nuns have been isolated from practically all in-novations in" the religious life, and this has riot always been to their advantage. They are also included in the present moxiement of renovation and adaptation and should study especially the advan-tage~ of federations. Those engaged in the mote scientific teaching of religion and who read ~panish will no doubt like to know that the Salesiafis in Argentina publish a monthly magazine entitled Didascalia, devoted to the teaching of' religion. Agents in the United States: Don Bosco College, Newton, New Jersey; in Canada: Salesian of St. John'Bosco, Jacquet River, New Brunswick. In our November, 1954, number, p, 289, we described Volume III of th~ Canon Law Digest, by T. Lincoln Bouscaren, S.J., and on p. '306 of the sam~ number we announced that annual loose-leaf supplements to the Digest would be published. The Supplement of 1953 appeared shortly afterwards; and very recen[- ly the Supplement through 1954 has been published. In the valuable work of pre-paring these annual supplements, Father Bouscaren ¯is being aided by Jame~ I. O'Connor, S.J., professor of canon law at West Baden College. Like the Digest itself, the annual supplements are published by The Bruce Publishing Company, Milwaukee 1, Wisconsin. An important letter of the Sacred Congregation of Seminaries and Universities on the Proper Training of Clerics to an Appreciation of the Divine Ot~ce (Feb. 2, 1945) has been translated into English by T. Lincoln Bouscargn, S.J., and is now published in convenient pamphlet form. The pamphlet includes an excellent bibli-ography by Owen M. Cloran,,S.J. Price, ten cents. Grail Publications, St. Mein-rad, Indiana. 318 ook eviews [All material for this department should be sent to: Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] SEEDS OF THE DESERT. The Legacy of Charles de Foucauld. By R. Voilluame. Translated and adapfed by Willard Hill. Preface by John LaFarge, S.J. Pp. 368. Fides Publishers Assbciafion, Chicago, IIIinois. 1955. $4.50. Any priest or religious will read this book with a sense of ex-hilaration. Its spirit is aggressive and optimistic and so inexplicable on natural grounds that one cannot help but think that it brings him into direct contact with the life-stream of the Church. The English title~ while'more poetic, is less revealing than the original: Au Coeur des Masses: La Vie Religieuse des Petits Fr~res du P~re de Foucauld: The Little Brothers of Jesus area Congrega-tion founded by Father Refi~ Voillaume according to a plan sketched at the turn of the century by Father Charles de Foucauld. The Con-grega~ ion.was approved by the Church in 1936. The letters of Father Voillaume to the Little BrotHers, which comprise the bulk of the present work, reveal that the purpose of the congregation has been boldly conceived and is being wisely executed. The brothers, some ordained, some lay, intend to bring Christ in His Church to the poor: to the workers of France, the Moslem Arabs of North Africa, . the colored of the Cameroons, the nomads of Transjordan, the under-proletariat of Chile. The plan is de-signedly lacking in methods of apostolic efficiency. It is decidely not of this world in its "foolish" simplicity. In fraternities of from three to five men, the Little Brothers live the life of the poor whose souls they seek; factory wbrkers, fishermen, shepherds. They do not preach; they do not found social organizations; they do not try to change the living conditions of their fellow-workers. This they leave to others. Their eye is on Jesus at Nazareth and their hope is to bring the modern poor to the fullness of Christian life. Their method is to be a leaven of example anal self-immolation among the masses. The difficulties and dangers facing such .an enterprise are ob-vious; and the author is at pains, in his letters to the br0ther~, to point them out and to chart a safe course. Again and again he tells them that in their circumstances mere formal observance~ are not BOOK REvIEws Review [or Religious enough to guarantee the life of perfection to which they have vowed themselves. Only contact with the vivifying person of Christ is powerful enough to weather the fatigue, the discouragement, and the temptations they will encounter. Though much of the guidance Father Voillaume offers the Little Brothers is necessarily of a particular nature, his letters will never-theless have a widespread appeal, especially among religious. The author's love for the poor, his desire to bring God to them, his con-fidence in the power of Christ, and above all his enthusiasm for the little way of the Gospel in a world which thinks big, are plain on every page. His spirit is infectious and will be caught with profit by those whom it touches. The letters on the vows are par-ticularly good. Written on a familiar subject they have a freshness which reflects the vigor of the author's mind. They stress the psy-chological and po.sitive aspects of" the vows and are noticeably de-void of platitudes. Time alone can adequately test the courageous experiment of the Little Brothers of .Jesus. ]3ut if Father Voillaume can plant deeply in his followers the spirit he has left in his book, success seems assured.-~PAUL F. CONEN, S.d. THE EUCHARIST-SACRIFICE. By Reverend Francis J. Wengier. Pp. 286. The Bruce Publishing Co., Milwaukee I, Wisconsin. 1955. $5.00. Father Wengier has given us in this book a notable addition to the growing number of titles of theology in English. The Eucharist- Sacritice is a defense of the opinion of the Reverend M. de la Taille, S.3., on the essence of sacrifice in the Mass as found in the justly famous volume Mysterium Fidei. It also contains chapters dealing with other controversial aspects of eucharistic doctrine,, such as transubstantiation, the actual offerer of the Mass, the quantity of Mass fruits. The last chapter is devoted to a consideration of the Encyclical Letter of Pope Plus XII, Mediator Dei, and an epilogue is added on "The Blessed Virgin and the Mass." Father Wengier defines the Mass as "A true and proper though unbloody Sacrifice of the New Law, instituted by Christ when He said: 'Do this in commemoration of me,' in virtue of which com-mand the beloved Bride of Christ, the Church, doing through her ordained minister what Christ ~Himself did in the Cenacle, renews Christ's sublime Sacrifice by offering to the heavenly Father the very same formal Supper-Golgotha Victim while picturing the Lord's passion in the consecration of the separated :elements of bread and 320 Nouember, 1955 BOOK REVIEWS wine" (p. 102). This definition, which fairly represents the. opin-ion of De lh Taille, is defended particularly against the opinions, of Abbot Vonier (The Keg to the Doctrine of the ~.ucbarist) and Reverend M. D. Forrest (,The Clean Oblation), though others are not neglected. The book is somewhat marred by the undue acerbity with which the author treats the opinions of adversaries. This particular con-troversy, for some reason, always generates a great deal of heat'. Undoubtedly a partial reason at least is the fact that all sides of the controversy appeal to the very same texts of the fathers and the councils, each interpreting them in support of a particular opinion. The chapter which the author heads: "Various Ways to Swerve from the Genuine Idea of the Sacrifice of the Mass" is not calcu-lated to win friends or conciliate opinion. The opinion that a symbolical immolation cannot at the same time be a real immolation will be favored by few theologians. To assure us that there is a symbolical immolation in the Mass and ~hen say that it is not an immolation but an oblation' is liable to be slightly confusing. If immolation is a constituent element of sac-rifice, then it must be present in the sacrifice of the Mass or else that sacrifice is not true and proper as described and defined by the Coun-cil of Trent. The presence of the immolated victim may be a sign that a sacrifice has been completed in the past, but only immolation can be constituent of sacrifice in the present. Again, the adjectives "bloody" and "unbloody" in the Council of Trent can refer only to the immolation since the oblation, taken in the sense of one of the constituent parts of sacrifice, is always unbloody even in a bloody sacrifice. Consequently only a theory which places an unbloody immolation in the Mass together with the oblation would seem to be consonant with the doctrine of Trent. However opinions differ, this book is sure to find an honored place on the bookshelves of theological libraries. It deserves careful reading to appreciate its many fine qualities.--CARL FIRSTOS, S.J. GOD'S HERALDS, A GUIDE TO THE PROPHETS OF ISRAEL. By d. Chalne. Transla÷ed by Brendan McGra÷h, O.S.B. Pp. 236. Joseph Wagner, Inc., New York. 1954. $3.95. To one seriously, interested in reading in English a concise, or-thodox introduction to the canonical Hebrew prophets, God's Her-alds will be most welcome. Father McGrath's translation of the late J. Chaine's Introduction a Ia Lecture des Prophetes meets a real 321 BOOK REVIEWS Review for Religious need for seminarians, religious, and laymen who are interested in th~ prophets whether from an historical, do, ctrinal, or s,ociological v~iewpoint. After a short chaptbr on prophetism and the social milieu, the author considers pairs or groups of the prophets in a reasonably, accurate chronological order. This treatment is calculated to bring out the climax of divine revelation and the historical drama of God's relations with Israel. If the message of Isaias and deremias is diffi-cult to follow, the reason is to be found in the unavoidable "enfilad-ing that results from this chronological approach. '- The style of the book is quite direct; the content, informative and condensed. Passages are paraphrased rather than quoted. In spite of all this, the salient features of many of the prophets, espe-cially of Jeremias and Ezechiel, stand out cl'early in but a few pages. Although God's Heralds is intended to be a non-technical study, it i's, nevertheless, primarily intended as an introduction or pre-lection to private reading or study of the prophets. One feels that this purpose could be better implemented by the addition of a table or chart indicating the chronological order in which the different prophets and their various oracles should be read. Admittedly, this order is frequently problematic. The whole book, however, supposes a rather definite chronological arrangement; and so a tab-ulated abridgment of the prophets treated w6uld ,be of considerable help to private reading. Nevertheless, the index of texts, plus fre-quent cross-references, enables the student to refer back for the his-torical setting as outlined~in this work. As the translator notes in his preface: "The world of the pro-phets is a complicated one, and it takes serious study to become really familiar with it." Monsieur J. Chaine's small volume is not "affective reading." But sound, even if "non-technical" study of the prophets is required if their message is to ring clear. Father McGrath is to be commended for translatin~ a book on the prophets so apropds of the current needs of clerics and laymen alike in these days when we begin to realize that God will judge the nations. --CHARLES H. GIBLIN, S.,J. (:;)UAESTIONES CANONICAE DE JURE RELIGIOSORUM. By Servo ~,oyeneche, C.M.F. Volume I, pp. 536; Volume II, pp. 496. Insfifufum Jurldlcum Clarefianum, Yla Giulla, 131, Rome, Ifaly. 1954; For more than thirty years Claretian Father Servo Goyeneche has been solving canonical problems concerning religious proposed 322 November, '1955 BOOK ANNOUNCEMENTS under the heading of Consultationes in the Claretian review entitled Cpmmentarium pro Religi~sis. Now this renowned canonist and professor at the Pontifical Institute Utriusque duris in Rome has arranged all these answers in the order of the canons of the Code of Canon Law and has published them in two volumes under the title of Quaestiones Canonicae. The term religious is used in a wide sense; and, besides the canons contained in the second book of the code under the formal title De Religiosis; it includes most of the other° canons of the code touching religious at least indirectly. Hence the valuable:canon index to be found at the enff df Volume II runs from canon 4 to 2408. , Usually the text given is that which appeared originally in Com-mentarium pro Religiosis. However, the author has noted any change of opinion on the part of a writer quoted and. has included, the answers and interpretations given during the past thirty years both by the Commission for the Interpretation of the Code and those of the various Roman Congregations. This valuable compendium of practical questions and answers regarding religious should find a place in all the clerical communities of religious orders, congregations, and societies. Lay religious (broth-ers and sisters) will hardly find the volumes helpful because they are written in Latin.--ADAM C.' ELLIS, N.J. BOOK ANNOUNCEMENTS ACADEMY LIBRARY (3UILD, Fresno, California. One Hundred Years an Orphan. By John T. Dwyer. The book tells the story of Saint Vincent's, San Francisco's Home for Boys, at San Rafael, which completed the first century of its existence in 1955. It is a well-written book and profusely illustrated with many excellent photographs. Pp. 159. $3.00. THE BRUCE PUBLISHING COMPANY, Milwaukee 1, Wisconsin. The Glor~t of Christ. A Pageant of Two Hundred Missionar~j Lives from Apostolic Times to the Present. Age. By Mark L. Kent, LM.M., and Sister Mary Just of Maryknoll. An arresting, dramatic incident introduces each missionary. An appropriate reflection closes the account of his life. Not all the missionaries chosen for the book are canonized saints, though they would be if the Church would still recognize cahonization by popular acclaim as she once did. An inspiring bbok. If they could do so much for Christ, why can't I? Pp. 282. $3.75. 323 BOOK ANNOUNCEMENTS Retffeto.~ for Religious How to Meditate. By Reverend A. Desbuquoit, B~lrnabite. Translated and arranged by Reverend G. Protopap,as, O.M.I. Not only beginners in mental prayer but also those who have practiced it for many years will find the author's analysis of mental prayer enlightening. I/is chapter on "Tasks of Mental Prayer" is particu-larly ~uggestive and should prove very helpful. Pp. 75. Paper $1.00. Spurs to Meditation. By Reverend Bartholomew g. O'Brien. Just how much of a problem formal meditation can .be for a priest, Father O'Brien knows from personal experience in a very large and busy parish where he served for ten years. Spurs to Meditation is written specifically for those priests and seniinarians who still find meditation a problem. The author hopes with good reason that his book will help to solve that problem for many of his readers. Pp. 116. Paper $1.25. ~ CATHOLIC LIFE PUBLICATIONS, Bruce Press, Milwaukee I, Wisc. The Pierced Heart. The Life of Mother Mary Angela Trusz-kowska, Foundress of the Congregation of the Sisters of Saint Felix (Felician Sisters). By Francis A. Cegielka, S.A.C., S.T.D. The Congregation of the Sisters of Saint Felix now comprises ten prov-inces. Three are in Poland, where the congregation was born, and the other seven are in the United States. There are 4,3-37 sisters in the congregation as of 1955. Of these 3,505 are in the United States. Because the sisters are so numerous here, they are known for the many works in which they are engaged, but little is known about them. This is the first biography in English of the remark-able woman who founded this flourishing congregation. It helps us to get to know the Felician Sisters. It is regrettable that the book is so brief, only 76 pages. May the day come soon when we shall have a fullrlength biography. $2.50. THE CATHOLIC UNIVERSITY OF AMERICA PRESS, 620 Michigan Ave., N.E., Washington 17, D.C. The Catholic Elementary School Program for Christian Family Living. Edited by Sister Mary Ramon Langdon, O.P., M.A. This book embodies the proceedings of the Workshop on the Catholic Elementary School Program for Christian Family Living conducted at the Catholic University Of America, June 11 to June 22, 1954. It is of interest to pastors and sociologists. Pp. 209. Paper $2.25. The Local Superior in Non-Exempt Clerical Congregations. A Historical Conspectus and a Commentary. By Robe,rt Eamon Mc- 324 BOOK ANNOUNCEMENTS Grath, O.M.I. The book is a thesis submitted to the Catholic Uni-versity of America in partial fulfillment of the requirements for the degree of Doctor of Canon Law. Pp. 127. Paper $2.00. CLONMORE AND REYNOLDS, LTD., 29 Kildare St.; Dublin. The Origin of Political Autborit~ . By Gabriel Bowe, O.P. Certainly a very timely book now that so many false theories on political authority are rife. It is based on a thesis which merit.ed for the author the degree of Lector in Sacred Theology at the Angelicum in Rome. Pp. 102. Cloth 12/6. COLLEGE MISERICORDIA, Dallas, Pennsylvania. Lh;fng the Little Office. By Sister Marianna Gildea, R.S.M. A very effective way to make the recitation of vocal prayers of rule easier, more consoling, and more profitable is to take them as the subject of meditation. Sister Marianna has done just that with the Little Office of the Blessed Virgin Mary, and in this volume she shares the fruit of her labors with the reader. Do you wish to improve the effectiveness of your recitation of the Little Office? If you do, this book will help you. Pp. 167. Paper $2.75. COMITE DES HOSPITAUX DU QUEBEC, 325 Chemin Sainte- Catherine, Montreal~ Morale et M~d;,cine. By 3ules Paquin, S.d. Doctors and nurses are constantly in need of guidance in handling moral problems aris-ing from the practice of their profession. This need is provided for in Catholic medical and nursing schools by courses in medical ethics. Morale et M~dfcfne is intended as a textbook for such a course, though it would also serve as a handy reference book for doctors and nurses in actual practice. Besides giving a clear exposition of the moral principles connected with the many important problems of modern medicine, the book also contains a section dealing with the moral problems of psychiatry. It will be of interest particularly to re-ligious connected with hospital work. Pp. 489.- . DAUGHTER~ OF SAINT PAPAL, Old Lake Shore Road, Derby, N. Y. Jesus" Alp~'al~t for. R'elfgi~Us. Cbmpiled by the Daughters' 6f SaintPahll There"is ~'cldapt~r fore'ach'l~tter of the alphhbe~i" The first l~.l[f.io;f' each "~b~e~; c'onsi~tsof brief cifiot~ioh~ froh~'H61y Scripture oi~ the virtue dealt" ~'i~h ih"that "~l~'~i3~er: ~Tl~e ~c~'fid"hhif comprises brief quotations.:fr0m the~.writings .of.,t.he ~fa.thers of the Cht@ch- a'nd ,the:~sairits on, ~he,' sam~, virtue;., It 'is not a~boolc;to be "read; but ,a.th'e'sautus-of suggestions.for~:meditatibn. :',Pp~. 'l.24,.-Paper 3-25 BOOK ANNOUNCEMENTS Revieta for. Religious $1.00. Cloth $2.00. The Hero of Molokai. Father Damien, Apostle of the L, epers. By Omer Englebert. Translated by Benjamin T. Crawford. Robert Louis Stevenson, who so eloquently defended Father Damien in his open letter to Doctor Hyde, predicted that the Church would raise Father Damien to the honor of the altars within a century after his death. That prediction is. now in process of verification. His cause has been introduced at Rome, and some significant progre.ss has been reported. The present biography of the hero of M61okai is in a popular vein and should hasten the day of his beatification. Pp. 364. Paper $1.50. Cloth $3.00. FIDES PUBLISHERS, 21 West Superior St., Chicago 10, Illinois. The Psalms. Fides Translation. Introduction and notes by Mary Perkins Ryan. This may be called the laymar~'s own edition of the psalms since the introduction and notes by a lay woman were written with him and his difficulties in mind. Pp. 306. $3.95. FOLIA, 55 Beechwood Avenue, New Rochelle, New York. The Augustinian Concept of Authority/. By H. Hohensee. This volume puts "at the disposition of theologians,' philosophers and classical scholars, teachers and students alike, an abundant source-ma~ erlal for the interpretation of Augustinian thought" on the sub-ject of authority. Pp. 77. Paper $2.00. FREDERICK PUSTET COMPANY, INC., 14 Barclay St., N. Y. 8. In the Light of Christ. Through Meditation to Contemplati'on. Pp. 340. $4.50. Hearts Shall be Enlightened. ReHections [or the Examination o[ Conscience. Pp. 179. $2.50. Both volumes are by Mother Mary Aloysi, S.N.D. Religious, particularly religious women, will be pleased with these two volumes, the latest books from the prolific pen of ~he gifted author. Both volumes are intended to make the meditation and the examination of conscience of the monthly day of rec611ection more fruitful. The first consists of forty inspiring meditations; the second, of.an equal number of reflections. There can be no doubt that a religious who makes her own ahd lives according to th~ teaching so eloqtiently pro-pounded in th~se volumes is very dear to the Heart of Christ. GRAIL PUBLIEATIONS, St. Meinrad, Indiana. Blueprint :/or Holiness. "The Christian Mentalit, g. ,By Denis Mooney, O.F.M.This little bookl~t contrasts~ the. Christian men-. 326 . .: .: . November, 1955 BOOK ANNOUNCEMENTS tality, the effective desire of always, pleasing Go.d, with the natural mentality, the desire of always pleasing self. All our faults and sins have their root in the latter; our virtues spring from the former. The Christian mentality must be expande,.d until it extinguishes the natural mentality. The book is very simply written and~ illustrated with diagrams--something most unusual in aspiritual bool~. Pp. 64. Paper $0.50. ~ The Education of the Religious and Modern Trends. By Rev-erend Manuel Milagro, C.M.F: The author writes specifically for those who are educators of religious destined to become priests. Among [he topics treated are the following: vocation and disci-pline, anticipatory ministerial drills, the educator, the confessor, the superior, the educational formula ora et labora, the ministerial for-mula ora laborando, mental hygiene, rectification of distorted fea-tures. Pp. 97. $0.75. Dedicated Life in the World. Secular Institutes. Edited by Jo-seph E. Haley, C.S.C. The answers to many questions that we are asked about secular institutes are found in this" booklet. We find there their historical background, their canonical status in the light of papal documents, their nature, and finally their present and future status in America. It concludes with a useful bibliography. Pp. 48. $0.25. The Crown of Twelve Stars. Meditations on the Queen of the Universe. By a Ca~rmelite Nun, the Apostolic Carmel, Mangalore, lndia. If you baye been looking for appropriate meditations for the first Saturday of each month, The Crown of Twelve Stars should terminate your search. You may even find that though each indi-vidual meditation is short, it affords enough material for mind and heart for more than one hour of prayer. Pp. 54. $0.35. P. J. KENEDY AND SONS, 12 Barchiy St., New York 8. What the Church Gives Us. By Monsignor James P. Kelly and Mary T. Ellis. Those who have to instruct conveits will welcome this new book on the fundan~entals of the Faith. Though e~senti-ally a catechism, it is not writtefi in question and answer form." Even Catholics could profit by a careful reading of this well-writ-ten book. It deserves a place on the shelf of every lay retreatant's library. Pp. 152. $2.50, ~ The Salt of the Earth. By,Andre Frossard. Translated by Mar-jorie Villiers. Andre Fross,a}d has written a very readable book about the religious life as exemplified in six religiouS.orders, Bene-; BOOK ANNOUNCEMENTS dictines, Carmelites, Carthusians, Cistercians, Dominicans, Jesuits, and Franciscans. It was written for people in the world who know little or nothing about religious. It is profusely illustrated with humorous woodcuts. The author is not always accurate about de-tails: The Jesuit General is not appointed by the pope; St. Bernard entered Citeaux with thirty not twenty-five companions; the influx of hermits into theoEgyptian desert began during and not after tbe persecutions. Pp. 160. $2.95. NATIONAL SHRINE OF SAINT ODILIA, Onamia, Minnesota. Odilia, Maid of the Cross. By Bernard C. Miscbke, O.S.C. Would you like to know what life was like in England in those far off days when it was still pagan? What is the historical founda-tion for the legend of St. Ursula and the eleven thousand virgins? Why is St. Odilia the special patron of the Crozier Fathers? You will find the answer to all these questions in Father Mischke's fic-tionalized biography of St. Odilia. Pp. 163. $2.00. SHEED AND WARD, 840 Broadway, New York 3. A Rocking-Horse Catholic is the last book that Caryll House-lander wrote before her death on October 12th, 1954. In it she tells the story of her youth. She was baptized a Catholic when she was six, and so characterizes herself not as a "cradle" but a "rocking-horse" Catholic. She lost the. faith in her teens but found her way back to the Church to become a militant Catholic and the author of six books on religious topics. When you begin to read this book, be sure that you have several hours at your disposal, for you will find it difficult to put it down before you have reached the end. Pp. 148. $2.50. Soeur Angele and the Embarrassed Ladies. By Henri Catalan. Something new in detective fiction: a Sister of Charity appears in the role of detective and solves a murder mystery. Pp. 154. $2.50. TEMPLEGATE PUBLISHERS, Springfield, Illinois. The Our Father. By R. H. J. Steuart, S.J. The conferences of Father Steuart on the Lo~d

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Sole Agent for WAEK- OVER SHOES ECKEHT'S STORE, Prices Always Right Ttie Lutheran PuMcaliori Society No. 1424 Arch Street, PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitutions with pecuniary ad-vantage to yourself. Address HENEY 8. BONER, Supt, THE: KA ERCURV The Literary Journal of Gettysburg College. VOL. XVII GETTYSBURG, PA., MAY, 1909 No. 3 CONTENTS. THE IRON CROSS 2 BY EMIL FEOMMEL. AN EXTENSIVE OB' INTENSIVE ACQUAINTANCE WITH GBEAT AUTHORS 5 SAMUEL FAUSOLD, '10. NEW ENGLAND RAMBLES 7 EEV. CHAELES W. HEATHCOTE, A.M., '05. THE CATACOMBS 12 MCCLEAST DAVIS, '11. OUTWITTED 17 ELMEE STOUFFEE, '11. NAPOLEON IN LITERATURE 19 CHAELES SHINDLEE, '10. A GREAT TEACHER 22 E. H. HINTEENESCH, '13. THE EDUCATION OP THE INDIAN 25 H. S. HOSHOUB, '10. MAY—Poetry. (Submitted by 1911.) 27 EDITORIALS 29 EXCHANGES 31 THE MEPGUKY THE IRON CROSS. BY EMIL FEOiniEL. (Translated, from the German by Earl Bowman, '11.) iJSTE morning about a year after the Franco-Prussian War a Pomeranian landlord notices among his work-men a sturdy day-laborer who was wearing the Iron Cross upon his breast. When the hour of leisure comes be calls him, and in order that the taciturn Pomeranian might be induced to speak, he first gives him something substan-tial to eat, for then the mill begins to run. Then he asked him how he came into possession of the Iron Cross. "Yes," remarked the Pomeranian, "that is a long story—for I have got it from King William himself, and that too for pegging away." Thereupon the Pomeranian takes a draught from the pitcher and proceeds. "It was after the battle of Champigny in which the Wiirten-burgers bad conducted themselves so bravely and were driven back only by greater numbers. Our regiment is ordered to ad-vance. My company was to swarm out, and I sought shelter that I might shoot comfortably. "Now for a fight, boys," said our captain as the French, who had to be kept back until our comrades had come up to us, were coming out thicker and thicker. "Shoot away to your heart's desire." "I pour my cartridges out before me, all to the right so that I can easily reach them, and shoot away. Here, however, more Frenchmen were coming; conditions appear to the colonel to be rather critical and he gives orders to retreat. I hear it,—but think: "To pack up all the cartridges is not pleasant, and to let these dear and costly goods lie, that you can't do either,— therefore you just let the fellow blow his bugle, remain here and shoot away your cartridges, and then you have time enough to take your heels." I am busily engaged in shooting, when the adju-tant of our regiment comes galloping up and shouts: "Back, THE MEBCUBY. 3 boys, don't you have any ears?" "Never mind," says I," turn-ing myself halfway around, "not until I shoot my cartridges." And gone was the adjutant, nowhere to be seen At last I was entirely alone and before me everything was red with French-men, barely twenty paces away. As I shot the last cartridge I think to myself, "Now it's high time that you break away" So I take to my heels and run behind the regiment like a deer. The French were shooting after me like a hailstorm but all their bul-lets were too high and I got to the regiment hale and hearty, Just as I am about to enter the lines I see the adjutant parley-ing with the colonel and pointing to me with his hand. "Now,"' think I, "a charge is made against me for disobeying orders." Our colonel, a downright good man, comes riding up to me, laughs heartily about the whole affair, and said: "Fellow, are your bones all together?" "Please Your Honor," says I. Here he laughed again and says: "Well, now you can eat more than bread." "Ah, this time," I mused, "the affair turned out all right and the tale-bearing of the adjutant didn't do any harm. The next the report goes around: "His Majesty, the King, is coming." What a joy there was when the old hero came. He rode by and I had already procured a few potatoes, for I had an enormous hunger. Then suddenly our adjutant conies gallop-ing up to me and says that at once I am to report at His Ma-jesty's headquarters. "Now," think I, "that's the last of you." But I took cour-age and said: "Please, Your Honor, you know I have'nt done anything bad." But the adjutant had an expression on his face as if he were about to say: "Just wait, I've got you for not obeying orders and you shall not get off so easily." I indeed did not think that a person could be so spiteful. My knees tottering, I was led into a house, then into a hall where there was such an odor that my mouth watered, so good it was. I am just thinking: "0 happy the man who can have his dinner here,—" when I am called into an adjoining room. Then the king who is as friendly as the sun comes up to me and says: THE MEECUET. "My son, how was that affair yesterday with the cartridges ? Tell me all you know about it, just exactly as it was." "Please Your Majesty," says I, "and tell everything just as it ■happened and that I had indeed heard the signal, but that I had not been willing to leave behind the costly goods when the adjutant had come up and shouted: "Go back, boys" Then I thought indeed that there was no time to pay compliments and said: "Oh! I'll first shoot my cartridges. That is the whole -affair, King, I have done no other wrong." His face aglow with a smile, the king said: "That you did •well, my son." I think to myself, "Now it's all right, now the adjutant may say whatever he will." "Have you had your din-ner, my son?" asked His Majesty. "Please, Your Majesty," says I, "I am still quite empty." "You are probably very hungry," His Majesty again re-marked. "Yes, and also very thirsty," says I. The king again laughed and said that I was to take dinner with them. So I sit down to the fine large table with all the high officials and generals. We had soup, pea-soup, extra fine. But my plate was only half full, so I thought: "If only you could have more of this soup." When I had almost finished with it, the king called to me: "My son, do you care for any more soup?" "Please, Your Majesty," say I, "if there is enough of it." This caused the men to laugh and one of the waiters brought me another plate full. Sir, I can taste that soup with my pal-ate to-day! Next a servant comes in and brings a portion of roast veal almost as large as a joint of an ox, another takes a large knife and carves one piece after another from it upon a large platter. "This fellow," thought I," "undertsands his business better than the one with the soup." The large platter comes to me first and I put it before me, and aside of it also a small plate with potatoes. I think to my-self: "It is a little too much, but you must show yourself equal to the occasion," and begin to eat. Bright drops of per-spiration were standing upon my forehead by the time all the thin slices of meat were eaten. While the gentleman at my THE MEECUHT. 0 •side uninterruptedly kept filling a glass that I might wash it ■down, His Majesty, the King, asked me: "How about it my son, will you have some more?" "Please, Your Majesty," I say, "if there is enough of it." All the men gave a hearty laugh and the King himself was holding his sides. Why, I did not know. But the King said: "No, this is enough for to-day, my son, now we shall have an-other course." Well, I was glad we were done with the roast veal, and was thinking to myself: "Kow what's coming,— when a high officer with epaulets comes up and fastens upon me the Iron Cross. When I returned to my regiment again the adjutant laughed all over his face, twisted his mustache and gave me his hand. I was glad that he was again reconciled, that his lively talking with His Majesty had after all been of no use, and that for peg-ging away at the banquet, I even got the Iron Cross from His Majesty himself. That is the way it happened and not otherwise—. Note.—The Iron Cross is a military decoration bestowed upon the soldiers of the German army who had distinguished them-selves for bravery during the war of 1870-71. AN EXTENSIVE OR INTENSIVE ACQUAINTANCE WITH GREAT AUTHORS. SAMUEL FAUSOLD, '10. 0 sound the depths of the world's literary artists from Homer to Tennyson is well nigh impossible. To make a slight acquaintance with all of them is possible but hardly desirable. The better plan is: know as many great authors as possible intensively and then seek, at least, a slight acquaintanceship with the rest. The tendency of the day seems to be an extensive rather than an intensive acquaintance with the world's great authors. What college man of mediocre ability does not have a passing acquaintance with Homer, Horace, Goethe, Milton, Shakespeare 6 THE MERCURY. and Tennyson, and yet very few of us can call one of these men a comrade in any sense. What pleasure it must be to forget the present and turn back the hands of time to Shakespeare's day and catching the spirit of the seventeenth century, see the world as Shakespeare saw it; and read his masterpieces through spectacles uncolored by pre-judice and pre-conceptions. Such a process must ultimately end in giving us that comradeship with Shakespeare which deepens the insight into the workings of the human heart, broad-ens the vision immeasurably and quickens one's sympathy for humanity. Such results are not attainable by a slip-shod ac-quaintance with the greatest play-writer of English literature. We must know tlie man and his work. To have drunk deep of the springs of Shakespeare's genius is a requisite of true culture. AVhat Las been said of Shakespeare can be applied with pe-culiar fitness to Milton. The great blind poet must, in fact, be known intensively', if we would know him at all. Of course his genius has given to the world more than one production and yet his "Paradise Lost" stands out conspicuously as the high-water mark of his achievement and to know Milton we must be familiar with this poem—the grandest and greatest epic of Eng-lish literature. To be familiar with "Paradise Lost" means ex-tended study and thoughtful meditation which has but one logical sequence, viz, intensive acquaintance. Having cultivated an intensive acquaintance with these two giants of English literature, I would recommend the same pro-cess with respect to the other poets, if time permits. If time forbids an intimate acquaintance, we should learn to know the rest, at least, in a slight way. It is well for us to know our Burns to keep our dispositions sweet; Macaulay to teach us perspicuity, and Bacon for his logic. It is well to come in contact with the melancholy Poe and then to be entertained by the quaint and kindly verse of Whittier. Neither can we afford to miss the rare and spicy descriptions of Washington Irving or the vivid character portraitures of Dick-ens. Again, the author of Hiawatha should be known to all of us; also the master hand that penned Thanatopsis. We may close by saying that if you learn to know any one of these, your desire shall be whetted to know them all. THE MERCURY. NEW ENGLAND RAMBLES. EEV. CHARLES WILLIAM HEATHCOTE, A.M., '05. ARTICLE III. JHEEE are many outlying districts of Boston which are very interesting from the historical viewpoint. They have been in many cases annexed to Boston proper, but they still retain their interesting characteristics. Charleston is famous from the revolutionary period. It was settled in 1629. Almost the entire town was burned during the battle of Bunker Hill. The Navy Yard, which is close to Charleston, is certainly worthy of a visit. Visitors are admit-ted and there is much to be seen. One will be very anxious to see "Old Ironsides" of the famous navy of the 1812 War. She performed glorious service for the country and she now lies very quietly at her anchor. From the Navy Yard one should go to the Bunker Hill monument on Breed's Hill. The monument is placed on the southeast corner of the "old redoubt behind which the Ameri-cans stood on the seventeenth of June, 1775." "The obelisk measures thirty feet square at its base, and rises to the apex, two hundred and twenty feet. The observatory at the top is reached by a spiral flight of two hundred and ninety-four stone steps. It is a long climb, but the magnificent views from the windows amply repay one for the effort. In the lodge at the base of the monument is a statue of General Warren." The monument was dedicated on June 17, 1843. President Tyler and his cabinet officials were present and Mr. Webster was the orator of the oc-casion. The monument stands near the spot where the hero, Warren, fell. The spot is also marked where Prescott stood at the opening of the fight. In Charleston we ought to visit the old graveyard. It is closed to the general public but admission can be secured. The oldest slab bears the date of 1643. There is a piece chipped from the corners which was done by a shot from a British war vessel. The Harvard monument, a granite shaft was erected in 1828 by alumni of the university. The following inscriptions are upon it: 8 THE MERCURY. (On the eastern face.) "On the twenty-sixth day of Septem-ber, A. D. 1828, this stone was erected by the graduates of the "University of Cambridge in honor of its founder, who died at Charleston on the twenty- sixth day of September, A. D. 1638." (Western face. In Latin.) "That one who merits so much from our literary men should no longer be without a monument, however humble, the graduates of the University of Cambridge, New England, have erected this stone nearly two hundred years after his death, in pious and perpetual remembrance of John Harvard." There are many beautiful suburbs around Boston but none can compare with Cambridge. It is the largest of Boston's su-burbs, having a population of 92,000. It is famous as the cen-ter of Harvard University. The following inscription taken from an old London pamphlet published in 1643, which is near the college gate reads: "After God had carried us safe to New England and we had builded.our houses provided necessaries for our livili hood reared convenient places for God's worship and settled the civill government one of the next things we longed for and looked after was to advance learning and perpetuate it to posterity dreading to leave an illiterate ministery to the churches when our present ministers shall lie in the dust." Another interesting inscription reads: "By the General Court of Massachusetts Bay 28 October 1636, Agreed to give 400 £ towards the schole whearof 200 £ to be paid next yeare & 200 £ when the worke is finished & the next Court to appoint wheare & wt bvilding THE SiJSKCUKY. » 15 November 1637. The College is ordered to bee at Newe Towne 2 May 1638 It is ordered that Newe Towne Shall henceforward be called Cambridge 15 March 1638 It is ordered that the colledge Agreed vpon formerly to bee built at Cambridge Shallbee called Harvard Colledge." An unique tablet in the entry of Massachusetts Hall states a number of illustrious men who were its occupants: "William Ellery, 1747, signer Declaration of Independence. Artemas "Ward, 1743, commander Massachusetts forces, 1775. Eobert Treat Paine, 1751, signer Declaration of Independ-ence. William dishing, 1751, chief Justice of Massachusetts. John Lowell, 1760, chief justice United States Circuit Court. Elbridge Gerry, 1762, Vice-President of the United States. Francis Dana, 1762, first minister to Eussia. Theophilus Parsons, 1769, chief justice of Masaschusetts. Joseph Story, 1798, justice of Supreme Court of the United States. Charles Henry Davis, 1825, admiral of the United States Navy. Eobert Gould Shaw, 1860, soldier." "Mather Byles, 1751, clergyman and wit. Jeremy Belknap, clergyman and historian. Samuel Gillman, 1811, author of "Fair Harvard." James Walker, 1814, president of Harvard College and his, torian. Jared Sparks, 1815, president of Harvard College and his-torian. John G. Palfrey, 1815, professor and historian. George Bancroft, 1817, statesman and historian. Horatio Greenough, 1825, sculptor. Eichard Hildreth, 1826, historian. Francis Parkman, 1844, historian. Phillips Brooks, 1855, bishop of Massachusetts." 10 THE MERCURY. The tablet on the face of the building is thus inscribed: "Massachusetts Hall Built by the Province 1720. Occupied by the American Army 1775-177G. Used for students' rooms until 1870-71." Harvard presents many things -which are interesting to the tourist. Her beautiful and stately buildings are worthy of close inspection and study. On Cambridge Common can be seen cannon which were cap-tured by Ethan Allen at Crown Point in 1775. During the fol-lowing winter they were brought by General Henry to Cam-bridge, being drawn across country by eight yokes of oxen. Then there is the famous "Washington Elm which bears an in-scription thus: "Under this tree Washington first took command of the American Army, July 3rd, 1775." One should also view the Longfellow and Lowell houses which are located in one of the most beautiful parts of Cambridge. Mount Auburn Cemetery should be visited as a sort of a pil-grimage for the following reasons which we quote from a pamph-let: "It is impossible to think of Cambridge and Harvard with-out having Mount Auburn also in view, and at least a part of the day assigned to Cambridge and its attractions should be kept for this spot. The entrance is at the junction of Mount Auburn and Brattle Streets, Watertown. The grounds contain over thirty miles of avenues and paths, and half a day would be too short a time to visit the most distinguished among its thou-sands of graves. The grounds are beautified by many trees, flowers and shrubs, and costly sculptures and statuary are to be seen on all hands. Passing through the Egyptian entrance gate a short distance a turn to the left leads to the Longfellow sarchopagus, on Indian Path, and close at hand is the tomb of THE MEKCURY. 11 Motley. The grave of Oliver W. Holmes is just beyond, on Lime Avenue, and on Fountain Avenue, at the base of Indian Eidge, under tall pines is the grave of James Bussel Lowell. To the right of the gate a curving main avenue leads past the Ball Hughes' bronze statue of Nathaniel Bowditch to the mort-uary chapel, in which are the marble statues designed to rep-resent the Colonial and Eevolutionary periods, the Eepublic, and Law; the first, a sitting figure of John "Winthrop, by Horatio Greenough; the second, a standing figure of James Otis, by Thomas Crawford; the third, John Adams, by Eandolph Eog-ers; the fourth, Judge Joseph Story, by his son, William W. Story. In front of the chapel, beyond, is the granite Sphynx, by Martin Milmore. which commemorates the dead of the Civil War, with the inscription: "American Union preserved American slavery destroyed By the uprising of a great people By the blood of fallen heroes." A short distance from the chapel to the right, on Menoza Path, is the grave of the "Good Bishop," Phillips Brooks. On Spruce Avenue Anson Burlingame and Dr. Thomas G. Morton, the discoverer of ether, are buried. On Walnut avenue may be found the graves of Eufus Choate and N. P. Willis. On Greenbriar Path is William Ellery Channing's grave. On Sweetbriar Path are the graves of Josiah Quincey and John G. Palfrey. In the neighborhood of the tower, is the monument to Margaret Puller. Truly New England is a part of the nation which is rich in history and tradition. It is a beautiful part of the country which is worth all the time we can give to study and view. Her people are hospitable, kind and cultured. We owe her a debt of gratitude for her part she played so well in the history of our nation. We owe her much for her determined stand in the cause of liberty. May her influence never cease! Chambersburg, Pa. 12 THE MEKCURY. THE CATACOMBS. C. MCLEAN DAVIS, '11. 3WS IHE hills which surround Borne are formed of three' strata of volcanic tufa. The topmost stratum is com-posed of volcanic ashes called pozzolana which are not. solidified, next comes a harder rock called tufa grano-lare, and lowest of all is found a solid and compact conglomerate called tufa lithoid. The last was used for building purposes and because of its hardness, the early Jews chose the softer middle-stratum in which to cut out their burial places. These were long narrow passages, not more than three or four feet wide, and intersecting and crossing each other again and again. If drawn out into a straight line these passages would extend for a distance of three or four hundred miles, a line long enough to stretch from one end of Italy to the other. On each side there are niches for bodies, and occasionaly we find little chambers called cubicula, or bed chambers, which were used as family vaults. The darkness and gloom of the place were re-lieved by light and air passages in the roof which were concealed above in the fields by bushes. As before stated, these underground passages, or catacombs,, were used as burial places. Prom Old Testament history we full well know that it was the custom of the Jews to bury their dead in caves and rock-hewn tombs. Consequently when the Jews were dispersed throughout the Eoman Empire, they car-ried this custom with them; and those who settled in Eome it-self, found that the only available place for their tombs was irr the underground stratum of rock. Accordingly we find that be-fore the birth of Christ catacombs had been excavated for burial' places, and the Eoman's careful protection of the right of sepul-ture permitted of no interference. But the coming of Christ and the early persecution of the- Christians in Borne changed the purpose and character of the catacombs. No longer could the Christians practice their re-ligion openly; no longer had they even the right to exist. They fled to the catacombs to live and worship according to their faith. Then did Valerian in A. D. 257, forbid the observance of their- THE MEECUKT. 13 religion even in the catacombs. Like the hunted hare closely fol-lowed by its pursuers, seeks safety in the secret passages under-ground, so did the Christians pursued by the relentless and. merciless Eoman soldiers, seek their safety in the depths of the-catacombs. The old entrances were walled up and many pas-sages were closed. On the other hand new passages were made,, narrower and more intricate than the former ones, and secret winding stairs approached by a ladder movable from within, led. to the open air. Small chapels also were made in which the hid-ing bishops conducted worship. Wells were dug for water, and. store rooms were made for corn and wine; many lamps have been found which were used for lighting up the dreary passages. Hither were the bodies of the martyrs brought for burial, and in a short time hundreds of graves bore testimony to the spirit of the early Christian Church. Sometimes the inscriptions state that a whole family lies buried here, strangled to death for the cause of righteousness; and again we read that here lies the bones of ten, twenty, thirty or forty martyrs. Is not this holy ground, a place consecrated by the bones of the martyrs interred there ? Is it any wonder then, that during the period of toleration which was ushered in by the coming of Constantine in A. D. 312, the Christians continued to use the catacombs as a place of' burial, and moreover made them an object of pilgrimages? In life the catacombs were to them not a series of dark gloomy passages, but a place of inspiration, a place filled with the mem-ory of loving sacrifice and holy zeal, a place glorified by the true faith; and in death it was a source of great joy and peace to know that their bodies would rest near those of the saints. Dur-ing this period the catacombs were reconstructed. The passages which had been closed up were opened again. Parian marble-was used for doorways; silver tablets were put on the walls, dedi-cated to the memory of the saints; chapels were built and old ones remodeled; new passages for air and light were created and these underground chambers took on an entirely different aspect. But in the year A. D. 410 disaster again befell them. Alaric with his barbarian hordes fell upon Eome and despoiled it Prom this time until; the sixteenth century was a period of dis- 14 THE AIEBCURY. mantling, and finally of utter neglect of them. The popes in the first years of this period carried away many of the remains of the saints to sanctify the churches, and relics were carried forth in abundance; and in the last centuries the catacombs were utterly forgotten. Finally in the latter part of the sixteenth century Antonio Bassio rediscovered them, and spending thirty-six years in groping around in their crypts, he desciphered many of the inscriptions and copied many of the pictures. These inscriptions and pictures reveal to us much of the be-lief of the early Christians, and it is very interesting to know their character. There are two series of biblical pictures, the first dealing with Old Testament scenes, and the second with those of the New Testament. Under the first we find pictured the expulsion of Adam and Eve from the garden, the sacrifice of Isaac, Moses taking off his shoes, Moses receiving the law, Moses striking the rock, the sufferings of Job, the translation of Elijah, Daniel in the lion's den, the three Hebrew children in the fiery furnace, and the main incidents in the life of Jonah. Under the second series we find illustrations of the adoration of the magi, Christ with the doctors, and various other incidents and some of the miracles of Christ's life. Once is the nativity shown, and once the crowning of Christ with thorns. No fur-ther into the sufferings of Christ do these pictures go. The early Christians shrank from the horrors of the scourging and the mockery, and from the agonies of the cross. But the most important consideration in regard to these pic-tures is not the amount of art evidenced in them, but the pe-culiar facts concerning the belief of the early Church which are brought out through them. It has long been supposed that the cross was the earliest emblem of the Church. Now in the cata-combs the cross does not appear at all in the first two centuries. Moreover, the Virgin Mary does not appear until the fourth century, and then only as a human mother, sometimes with the infant Jesus, and sometimes in the attitude of prayer. In the latter case it is well to note also that her head is simply covered with a veil, and not with a nimbus such as is given to saints and angels. Here surely we can find mo grounds for the adoration of the Virgin. THE MEKCUEY. 15 Light also is thrown on the question of the primacy of St. Peter. This apostle is represented in two different scenes; oftencst with the cock at his feet indicating the denial, and fre-quently he is standing on one side of Christ with St. Paul on the other. Nowhere is he represented as being the rock on which the Church is founded, and nowhere is he shown as hav-ing the keys in his possession. Now while we do not hold that the inscriptions and the pictures of the catacombs portray fully the faith of the early Christians, nevertheless it is not probable that the early Church, if it had believed in the primacy of St. Peter, would make him an equal with St. Paul in their paint-ings. But brightest and most inspiring of all is their portrayal of their blessed Lord and Master. Here they dwelt with a fond-ness that evidences their great love for Him His miracles, His works of healing, His acts of love and mercy are here recorded. Christ the good shepherd with the lamb upon His shoulders, and with his sheep about Him, is frequently found. Again He is leaning upon a shepherd's crook or seated at a well. Never do we see Him being scourged or hanging upon the cursed tree. Always He is the gentle, loving and kind shepherd of the sheep, caring for His flocks, leading them into green pastures and be-side still waters up into an eternal vale of peace. Moreover the hopeful character of the early faith is attested by the 11,000 inscriptions which commemorate the dead. Here breathes the sweet atmosphere of the Christian love. The affec-tion of husband and wife, of parents and children, and of the Christian fathers for each other is here beautifully set forth. Moreover prayers to the dead are not infrequent. But in reality these prayers are more to the living than to the dead, more to those who have gone on a little farther, for whose love and assist-ance they implore. No evidence is found of belief in a Purga-tory. To them death seemed indeed but the portal of.eternal life, and an eternal life of joy and peace. They had no fear of Hell or future punishment for sins; in fact their sins no longer caused them anxiety, for, the blood of Christ had cleansed them from all sin. Heaven was secured them by the sacrifice upon Calvary. Thus we see that in the catacombs we find no grounds for the 16 THE MERCURY. supposition that the cross was the earliest emblem of the Church, for the adoration of the Virgin Mary, for the primacy of St. Peter, or for the belief in Purgatory. Moreover there are no representations of the Trinity, the Atonement, the Last Judg-ment, Satan and punishments in the underworld, and Christ is no where shown as one of the Trinity, but rather as the good shepherd, the true vine, the bread of life, and the fountain of truth. This was the sum and substance of their theology. This was sufficient for them to live righteous lives, and die martyr's deaths, if need be. Love rather than theological controversy righteousness rather than scruples concerning creed, character-ized them. They were the believers in the one Supreme God, and the man of Galilee was to them "Jesus Christ, the Son of God, Saviour of the living." Under such conditions gloom could not reign in these under-ground passages. Where so much of life and light are revealed, gloom can not be. These are indeed glorious abodes where the saints sleep the peaceful sleep of the righteous. The light of the hope of an eternal day shines here, and these passages, these crypts, these halls loudly proclaim:— t "ISTo, no, it is not dying, The Shepherd's voice to know; His sheep He ever leadeth, His peaceful flock He feedeth, Where living pastures grow. Oh, no, this is not dying, Thou Saviour of mankind! There streams of love are flowing, No hindrance ever knowing; Here only drops we find." * THE MEKCUUY. OUTWITTED. 17 i ELMEK STOUFFER, '11. HEN" James Bryce, police captain of West Hampton came into his office last evening, everybody from the janitor to the sergeant saw that something which was pleasing to him must have happened. To-night the usually exacting chief seemed to be pleased with everything and everybody. But no wonder he felt happy. For his orchard of young peach trees which were now loaded with the choicest fruit were the special pride of his heart. And ever since the opening of the fall term of Hope College the orchard had suffered from nightly raids by some of the students, and try as he would he couldn't catch them at work or find out who they were. But that morning he had met with a piece of rare good fortune which it seemed to him would discover the culprits for when he went into his orchard he found the Sophomore class roll-book lying under a tree of his choicest peaches. This was the cause -of Captain Bryce's unusual good spirits. He knew that the boys. would never lose that book yet whoever came to get is must ex-plain how it came to be lost in his peach orchard. Accordingly he put an advertisement in the evening paper announcing the rinding of the class roll book and that the same could be pro-curred by calling upon Capt. Bryce at City Hall. Meanwhile there was consternation in the Sophomore class. They never would lose that book. Yet how was it to be recov-ered without someone going to the police captain for it? And to go to Bryce would be giving himself away entirely. What should they do? Hammond, to whom the book was entrusted, volunteered to go to police headquarters, confess to stealing the peaches and get the book, but his classmates wouldn't permit such a procedure. They thought there must be some way to outwit the captain. That night a meeting was held in the class president's room and various means of recovering their roll were discussed. JSTone of the plans proposed seemed satisfactory until at last Hammond suggested what they thought would do the trick. So the meeting adjourned and the boys retired to their rooms. 18 THE MEltCUEY. An hour later two young men wearing slouch hats pulled low over their eyes stole out of the shadows of the dormitory and walked rapidly up town. They came to Eyan's barber shop just as Byan was closing up for the night. The boys exchanged greetings with the little barber and Hammond said, "Say Byan, how much will you take for your barber pole?" Eyan stared at the boys a moment bu t when they assured him that they were in earnest, he replied: "Well its beginning to look pretty shabby so you may have it for two dollars and a half. I need a new one at any rate." The boys paid the money, got a receipt and then marched away carrying what had been Eyan's barber pole. After they had gone several blocks they met a policeman, who thinking them up to some prank, arrested them and took them to police headquarters. Here the boys showed the receipt which they got from the barber and were promptly set free with apolo-gies from the captain. Soon after they ran into the arms of an-other policeman who also arrested them and took them to head-quarters with the same result as before. A third arrest followed and an hour later the chief was again confronted by two youths who were charged with stealing and carrying off someone's bar-ber pole. Captain Bryce now lost all patience. Calling a ser-geant he said to him: "Wagner, reach every officer on duty and tell him not to arrest any fool college students who are carrying a barber pole around town." The sergeant immediately departed upon his errand and so far as the boys with the barber pole were concerned, the captain had peace for the night. The next morning there was a lively scene about police head-quarters. No less than the two dozen barbers of the town were clamouring about the theft of their barber poles some time dur-ing the night before. "Nice state of affairs," said one irate old fellow. "A crowd of young vandals carry off half the town while the police are in league with them." "Why don't you complain to the officer on your beat," asked the captain. "I did complain," answered the barber, "but he said that he had posi-tive orders from you not to arrest anyone stealing barber poles." Bryce was in a dilemma. He saw that he had been outwitted by the students. But as for a solution of his own difficulties he was at sea entirely. While pondering upon his position a solu-tion came in an unexpected manner. The postman brought in THE MERCURY. 19 the morning mail, and among it he found a short typewritten note which ran, "You have our roll book. We have the barber poles. We are willing to exchange on even terms. If you wish to see the barber poles returned, deliver the class roll book to the colored messenger boy whom we shall send to you this after-noon." Signed, The Sophomores. Bryce saw that this was al-most his only relief, so when the messenger came he at once gave the book to him, soon afterwards a dray loaded with barber poles drove into town and a pair of carpenters soon replaced them all. X NAPOLEON IN LITERATURE CHARLES SHINDLER, '10. | HE literary genius is often'considered a dreamer and a man of little worth in other realms. In fact, the world is prone to place upon him the brand of imprac-ticability. However just such a characterization may be, we have had men of great literary talent who have been in-tensely practical. So practical that as statesmen, soldiers, and civilians, they have won imperishable fame. Such men were Caesar and Grant. The commentaries of Caesar were written by him when in the midst of stirring ac-tivities. His information was first hand and the resulting liter-ary production has never wearied the world. Grant, too, pre-eminently a general, wielded a facile pen. At the end of a stirring life, he lived over again the events of his crowded career and his "Memoirs" have been added to the world's masterpieces of literature. We now turn to another soldier with whose military exploits we are so familiar and yet whom we have, perhaps, failed to* meet in the fields of literary achievement. Napoleon has not given us a great commentary but the orations delivered to his soldiers disclose the genius of the man and reveal the secret of his power. Even as Caesar held his legions by the eloquence of his speech, so Napoleon prodded on the emotional Frenchmen to greater and greater efforts. It is not extravagant to say that 20 THE ME11CUEY. the marvelous success of the Corsican can be attributed more to the personality and cogent speech of the man than to his cun-ning on the battlefield. Napoleon is irresistible. The enthu-siasm of the man is contagious. Eead his speeches and then cease to wonder that he fired the hearts of the quick-tempered warm -hearted Frenchmen. Imagine yourself in his army when he delivered the following speech upon entering Milan.: "Soldiers: You have rushed like a torrent from the top of the Apennines; you have overthrown and scattered all that op-posed your march. Piedmont, delivered from Austrian tyranny, indulges her material sentiments of peace and friendship to-ward France. Milan is yours and the republican flag waves throughout Lombardy. The dukes of Parma and Madena owe their political existence to your generosity alone. The army which so proudly threatened you can find no barrier to protect it against your courage; neither the Po, the Ticino, nor the Adda could stop you for a single day. These vaunted bulwarks of Italy oppose you in vain; you passed them as rapidly as the Apennines. These great successes have filled the heart of your country with joy. Your representatives have ordered a festival to com-memorate your victories, which has been held in every district of the republic. There your fathers, your mothers, your wives, sisters, and mistresses rejoiced in your good fortune and proudly boasted of belonging to you. Yes, soldiers, you have done much—but remains there noth-ing more to do? Shall it be said of us that we knew how to conquer but not how to make use of victory? Shall posterity reproach us with having found Capua in Lombardy? But I see you already hasten to arms. An effeminate repose is tedious to you; the days which are lost to glory are lost to your happiness. Well, then, let us set forth! We have still forced marches to make, enemies to subdue, laurels to gather, in-juries to revenge. Let those who have sharpened the daggers of civil war in France, who have basely murdered our ministers and burnt our ships at Toulon, tremble! The hour of vengeance has struck; but let the people of all countries be free from apprehension; we are the friends of the people everywhere, and those great men whom we have taken for THE MERCOKY 21 our models. To restore the capitoL to replace the statues of the heroes who rendered it illustrious, to rouse the Eoman people, stupefied by several ages of slavery—such will be the fruit of our victories; they will form an era for posterity; you will have the immortal glory of changing the face of the finest part of Eu-rope. The French people, free and respected, by the whole world, will give to Europe a glorious peace, which will indem-nify them for the sacrifices of every kind which for the last six years they have been making. You will then return to your homes and your country. Men will say as they point you out, "He belonged to the Army of Italy." The ability of Napoleon in persuading men to follow him in the most hazardous attempts was extraordinary. He could make the most difficult task appear as child's play and by the offer of rich rewards allured the undecided. This is seen in the following: "Soldiers: You are naked and ill-fed! Government owes you much and can give you nothing. The patience and cour-age you have shown in the midst of this rocky wilderness are admirable; but they gain you no renown; no glory results to you from your endurance. It is my design to lead you into the-most fertile plains of the world. Eich provinces and great cities will be in your power; there you will find honor, glory, and wealth. Soldiers of Italy, will you be wanting in courage or perseverance? " In ability to shame his "soldiers and secure better service, Napoleon reminds us of Caesar. Soldiers: I am not satisfied with you; you have shown neither bravery, discipline, nor perseverance; no position could rally you; you abandoned yourselves to a panic of terror; you suffered yourselves to be driven from situations where a hand-ful of brave men might have stopped an army. Soldiers of the Thirty-ninth and Eighty-fifth, you are not French soldiers. Quartermaster-General, let it be inscribed on their colors, "They no longer belong to the Army of Italy." 22 THE JIEKCUKT. A GREAT TEACHER. E. H. HINTERNESCH, '13. N" the Chinese race we have the mightiest aggregation of human beings in any one nation on earth "with a written history extending as far back as that of any other which the world has known, the only nation that has throughout retained its nationality, and has never been ousted from the land where it first appeared." How can this be explained? Greece and Eome have lived and died, the Per-sian Empire has long since passed away, the map of Europe has changed a hundred times, yet China is much the same as in hoary antiquity. Investigators of this subject are most thoroughly united in declaring the result to be due to the fact that, whereas other nations have depended on physical force, China alone, has re-lied on moral force. Whence has come this moral force? Dr. Williams says, "It would be hard to overestimate the influence of Confucius in his ideal princely scholar, and the power for good over his race which this conception has ever since ex-erted. The immeasurable influence in after ages of the charac-ter thus portrayed proves how lofty was his own standard " Realizing the great influence which this one man has exerted on after ages we cannot help but anticipate profit in the study of his life. From the middle of the sixth to the end of the seventh cen-tury there swept over this earth one of those tidal waves of rea-son, "when the nations were full of unrest, and the mountains of thought were shaken with discontent." Then lived Themisto-des, Leonides, Cyrus the Great, Miltidates, Cambysese, Xerxes and Darius. Of course then occurred the battles of Marathon, Salamis and Thermopolye. Then, too, lived Budda Gantauma. Lo-Tesse, Ezekiel, Hazzai, Daniel, Zachariah, Pythagoras, Pin-dar, Aeschylus and Anacreon. It was then that Confucius K'ung-foo-tsze," "the master K'ung"—was born, B. C. 551. Confucius was the result of a peculiar union, a man of seventy married to a girl of seventeen. When the boy was three years old his father died, and his care and education was left upon the shoulders of his girl mother. THE MERCURY. 23 Though the son of a governor and of royal birth, he was brought up in the village like other boys of his time, not being allowed to think himself better than his playmates. As a boy he showed his superiority; at fifteen he was considered a phe-nomenal musician. He himself tells us that at that age his mind was set on learning. At nineteen he married, and in the same year was given his first public trust, that of keeper of the herds. This made him a sort of government overseer. He collected rents, enforced the laws and settled disputes between rival herders. At first he rode about much as an itinerant judge, but after a little sum-moned the disputants to him and gave to them a series of talks, or lectures on the absurdity of quarrelling and the necessity of getting together in complete understanding. He taught them the "Golden Eule." At twenty-two he commenced his career as a teacher. His pupils were not school boys but young and inquiring souls, who had a thirst for knowledge. He charged no fees, but like Plato accepted the goodly honorarium left by an admiring pupil. Yet no pittance was too small to be acceptable to the master. Sin-cerity and ability were the main requirements. The chief men of the state gradually became aware that a "prophet" had risen among them, and gave their sons into his keeping. His fame now quickly increased and we find him soon surrounded by a host of disciples. In B. C. 516, the marquis of the province of Lu, his patron, having been worsted in a struggle fled from the country. Con-fucius followed him but finding he could do him no good, re-turned. He now continued without official employment until B. C. 500, when at the age of fifty-one he was appointed "chief magistrate of the town of Chung-tu, and a marvellous reforma-tion in the manner of the people took place." He was now pro-moted from position to position until he held the office of Min-ister of Crime, in the province. The appointment made an end of crime. The existing laws did not need to be enforced. No offender showed himself. His administration was so wise that the neighboring states began to take alarm. At length, through intrigue, Tsze-Lu, the governor, was induced to forsake his wise counsel and say to him, "It is time for you to leave." 24 THE MEKCUKY. The sage was now fifty-six. He traveled from state to state, offering his service, and though many a prince would have gladly given him office, yet not one was ready to accept and prac-tice his principles. In B. C. 483, he returned to his native land and in the five last years of his life wrote several of his works. He died B. C. 478. He was pre-eminently a teacher and reformer. He taught rhetoric, mathematics, economics, the science of government and political and natural history. He pointed out the foibles of society and the wrongs visited upon the people by those who pre-tended to serve them. He denounced hypocracy, selfishness, vanity and pretense. Let us now consider some of the teachings of this wonderful man. He taught filial piety; that we should serve our parents while living and adore them when dead. Of the future the master knew nothing, in fact he was accus-tomed to say, that as man knows very little of the past, how can he expect to know the future? He knows not whence he has come, how can he expect to know where he is going ? In regard to worship his advice was to "reverence the gods, but to keep at a distance from them," and, "to respect spiritual things, but to keep aloof from them, may be called wisdom.'" The word "God" he does not use, but is constantly speaking of "Heaven," of "doing the will of Heaven" and says, "He who sins against Heaven has none to whom he can pray." "Heaven is speaking through you." Heaven to him was a principle. The word is used in the Chinese classics in such a way as to convey the idea of a personality or a will. He did not claim divinity, not even divine revelation. He was not a religious teacher, but rather a teacher of ethics. Perhaps D. Legg's words give a better statement: "He was unreligious rather than irreligious; yet by the coldness of his temperament and intellect in this matter his influence is un-favorable to the development of true religious feelings among the Chinese people in general." Did he live to-day he would undoubtedly be one of the world's THE MERCURY. 25 foremost peace advocates; for it was one of his sayings, that, "To fight decides who is the stronger, the younger and most skill-ful in the use of arms, but it does not decide who is right. That is to be settled by Heaven in your own heart." He spoke in parables and was an epigramist. These then are some of his words: "Beware of ever doing that which you a,re likely, sooner or later, to repent of having done." The cultivator of the soil may have his fill of good things, but the cultivator of the mind will enjoy a continual feast. "Be slow in speech, but prompt in action." "He whose principles are thoroughly established, will not be easily led from the right path." "The cautious are generally to be found on the right side." "By speaking when we ought to keep silence, we waste our words." "If you would escape vexation, reprove yourself liberally and others sparingly." "Disputation often breeds hatred. "Make friends with the upright, intelligent and wise; avoid the licentious, talkative and vain." THE EDUCATION OF THE INDIAN. H. S. HOSHOUR, '10. | HE Indian sat a"ione on the vast prairie meditating his own miserable fate, a shadow fell across the path of his vision. He looked up and saw a white man. The white man told him that it had been decided that por-tions of the corintry,—the Indian country—were set apart for the exclusive use of the Indians "Where," said the white man, "you shall be taught the white man's ways, and once more be happy." "You would teach us?" repeated the Indian thought-fully. He gazed intensely in all directions. As he turned to-ward the north, a ray of hope came over his dusky brow. "There is a valley yonder, there I will take my people." The Great 26 THE MERCURY. Father hesitated. "Some of the white men have taken a fancy-to that valley. See the hilltops yonder. There is your reser-vation." A mighty passion shook the whole frame of the In-dian, He stretched his arms fiercely towards the north. "My country," he gasped, and stood mute, rigid, motionless. The Great Father had gone. The Indian was alone, plun-dered, forsaken. His head dropped upon his breast. "It is as I thought," he muttered. All was lost. The furrows once more seamed his weather-beaten face—deeper than before. Fifty years of the American Indian's story lies in the reserva-tion. There they are grouped and dare not leave. The Indian is taught such things as beadwork, pottery, basketry and the like. White men generally disdain the Indian. Such condi-tions can only take away from the Indian the self-respect and manhood which is innate in him. Some thirty years ago the maltreatment of the Indians impressed itself forcibly upon Colonel Pratt, an old Indian fighter, who determined to do something whereby the condition of the Indian might be better-ed. Out of this resolution came the Carlisle school, which has been the American Indian's greatest boon. It is not my pur-pose to describe the system of education which has stood the test for so many years and has become so famous, as to be known the world over. It has been assailed frequently but a large propor-tion of the criticism against the "Carlisle idea" is only of the class which proves the system's real efficiency. Though the In-dian is by nature proud and haughty, no person will respond more readily to a genial and kindly interest, than he. It has been said that the educated Indian returns to his people and takes up their ways and thus his education has been worthless. This is the exception rather than the rule. Of a group of about three hundred Carlisle graduates, one hundred and twenty-five went into the government employ, seventy-five went to higher in-stitutions and the others took up various lines of work. The important point is that all—with but three exceptions—are self-supporting and many support others. Surely higher education is not wasted on the Indian. Instead of being an expense to the government, the educated Indian becomes a vital part of it. The fact that "no man has a place or fair chance to exist under the government of the United States, who has no part in it," is THE MERCURY. 27 becoming more evident every year. The detractors of the In-dian schools have demanded that the idea be abandoned. In-stead the American public, with the love of a "square deal" for everyone, should arise and insist that these schools should be multiplied, so as to educate all the Indians and at the end of fifty years every Indian in this land would be a worker, a pro-ducer, and best of all, an American citizen. * MAY. (Submitted by 1911.) 0 how we feel the thrill of spring, "When leaves appear, and song-birds sing, When woods are bright, and blossoms sweet The morning sun with fragrance greet; When all around new life appears, Creation smiles and nature cheers. 0 who feels this and is not gay, For this is spring-time!—it is May! 0 how the robin sings his lay And warbles glad notes all the day; 0 how he thrills the saddened heart, And helps a thought of love impart. He lightens many loads of care, And in their stead brings hope, so fair. Remember him and then be gay, For this is spring-time!—it is May! 0 what a thrill of joy it brings, When nature all around us sings; When in the green and flowery lea, We hear the buzzing of the bee, And in the orchard and the field We see the signs of life revealed; 28 THE MERCURY. And all about are tokens, gay Of nature's resurrection,—May! This is the season of the year That we love best for it brings cheer; Eeminding us, that, though some days Of life point dark and dreary ways, Yet after each dark night, forlorn, There comes a bright and joyous morn, Then cast thy sorrows far away And with the world, be glad in May! T H I HERCURY Entered at the Postoffi.ee at Gettysburg as second-class Matter. VOL. XVII GETTYSBURG, PA., MAY, 1909 No. 3 Editor in-Chief SAMUEL FAUSOLD, 'IO. Exchange Editor G. E. BOWERSOX, 'io Business Manager PAUL S. MILLER, 'IO Ass't Bus. Managers ROY R. ALLEN, 'II RUFUS N. WENRICK, 'II Assistant Editor RALPH E. RUDISILL, 'IO Associate Editors E. J. BOWMAN, 'II C. M. DAVIS, 'II Advisory Board PROF. G. F. SANDERS, A. M. PROF. P. M. BIKLE, PH. D. PROF. C. J. GRIMM, PH. D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance ; single copies 15 cents. Notice to discontinue sending THE MERCURY to any address must be ac-companied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. est positions- EDITORIALS. The sure test and only test of an institution of learning is the worth of the product, turned out. By this criterion, the college is judged and it justifies its exist-ence by the intelligence, culture, and forcefulness of its alumni. Thus, in most walks of life, the college man excells. This is partly true in politics. The college man holds our high- -state and national and yet the curse of greed and 30 THE MEECURY. graft is upon us. Why is this? Is the influence of the college man for honesty so out of proportion to his powers in other quarters; or is it possible that the college man condones corrup-tion and himself openly courts it? We cannot believe this and yet the college man, permeated by the spirit of graft, tolerates it. This is true of some college men, at least, and the Alma Mater must bear her share of the blame. A professor of one of our sister colleges has said that in that institution boys learned the tricks of dirty politics and later car-ried their baneful methods to the state legislature. This is a shocking indictment, applicable to many of our colleges. Each college is a small republic, set aside from the world. In it, we elect officers for the various organizations. In these elections, the true standard of merit is too often discounted; lesser consid-erations prevail; and the astute politician, in embyro, does his questionable work. The most despicable creature on earth is the unscrupulous politician and woe unto the college that develops him. If we, are guilty, let us clear our skirts and make our beloved college a most potent factor in teaching the proper relations between the individual and the state. Another fault of the college man is a tendency to theorize and procrastinate while the other fellow controls the ballot box. The franchise is a glorious privilege and the neglect of its exercise can be termed almost criminal. The college man must enter the political arena. This is his duty. He must set an example to his neighbor and help destroy that monster which blights our cities and debauches-our legislatures—political indifference. May the colleges in the future turn out men with a more lively sense of political duty, who shall make politics respectable. When our best men learn to be politicians, the perpetuity of the American state shall be assured. THE Seniors' farewell to our Alma Mater is nigh at hand. This is perhaps the most interesting period of their lives. It crystallizes in deathless memory the pleasures of the past and the aspirations of the future. They are taking the final review of the work done and the last lingering words of advice. At THE MERCURY. 31 this time their thoughts are concentrated in two phases: Are we ready? and success. We must acknowledge that the present opportunities are ac-cording to one's ability. It is an occasion for them to use what they have already won by toil and labor. "With these qualifica-tions, there is a success which comes to the educated man, and gives pleasure and joy which money cannot buy. We know that all college men and women living in a community are en-gaged in professions or in business. They are leaders in the church with trained ability, or they are leaders in everything which promotes the culture of manhood. Let him go forward into the competition of business, or the rivalries of the professions or the envious struggles of politics without trust and confidence and life would be a failure. ,But let him go forward with the stamp of Gettysburg's manhood upon him and with the idea that fame is not got by a single bound and their wishes will be answered. As the Seniors are pushed forth amidst the contending forces of the world, let them bear aloft that "manhood crowned" which Gettysburg gives to them and let all unite in wishing them God-speed. EXCHANGES. "Now fades the Jast long streak of snow, Now burgeons every maze of quick About the flowering squares, and thick By ashen roots the violets blow." "Now rings the woodland loud and long, The distance takes a lovlier hue, The lark becomes a sightless song." And drown'd in yonder living blue We are glad indeed, that as we see the beauty of spring all about us, nature taking on new life, there is seen also this quickening effort in the college papers. Most of them show the 32 THE MEECUEY. effect of the spring environment, and poetry is more in evidence than it was in the winter issues. The general subject matter is more inspiring. There appears to be a tendency on the part of college men in their eagerness to prepare for a profession to neglect the study of the mother tongue and especially what is known as "Old Eng-lish." The advantage of an extensive and intensive knowledge of English cannot be overestimated. This subject is well treat-ed in an article in the "Newberry Stylus." It is a well-written and valuable essay peculiarly applicable to many college men. The story "Maviael the Violinist," in the same issue is worthy ofmuch praise.- The characters are well chosen and the plot well developed, and suited to the season. The other articles of the issue are well composed, but "How John Wells Got His Life Insurance" is rather out of place and not fitted for a college magazine. The "Haverfordian" since devoting its pages entirely to lit-erary productions is quite measuring up to the expected stand-ard. Its appearance in the new cover is quite attractive; the contents are also well arranged. The leading aricle, "The Poetry of William Morris," does much credit to the author. Among our new exchanges we are glad to welcome "College Kays." The paper, though not attractive in appearance, con-tains much worthy of reading. "The Destiny of the Mongo-lian," merits special mention. It shows in a very logical and forceful manner the developments of the various races, and how the trend of events points to the Mongolian as a rising race, and no longer a "Dragon" to be feared but a race co-equal with the more favored peoples. The idea in the "College Student" of the "Keview Depart-ment" for criticizing the articles in the same issue is worthy of comment. There are many benefits to be derived from so close and exact criticisms; yet one feels that the same attention given before publication would greatly increase the literary standard of the paper and at the same time give the writers an opportu-nity to correct his deficiencies before publication, which they will scarcely do once their articles are published. We gratefully acknowledge all exchanges received. PATRONIZE OUR ADVERTISERS. IN this Drama of Four Year's Course, Play your part without dad's horse ; This to do is up to you With just a little tact between each yearly act, In some domain take a stroll And sell ALUMINUM for next year's Role (roll). Every summer hundreds of students make BIG MONEY selling Aluminum Cooking UteusiJs. For particulars address LOUIS HETZEL, Gettysburg College, GETTYSBURG, PA. 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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. ; United Nations S/PV.8195 Security Council Seventy-third year 8195th meeting Wednesday, 28 February 2018, 10.35 a.m. New York Provisional President: Mr. Alotaibi. . (Kuwait) Members: Bolivia (Plurinational State of). . Mr. Inchauste Jordán China. . Mr. Wu Haitao Côte d'Ivoire. . Mr. Tanoh-Boutchoue Equatorial Guinea. . Mr. Ndong Mba Ethiopia. . Ms. Guadey France. . Mr. Delattre Kazakhstan. . Mr. Tumysh Netherlands. . Mr. Van Oosterom Peru. . Mr. Meza-Cuadra Poland. . Ms. Wronecka Russian Federation. . Mr. Nebenzia Sweden . Mr. Orrenius Skau United Kingdom of Great Britain and Northern Ireland . Mr. Allen United States of America. . Ms. Eckels-Currie Agenda The situation in the Middle East Report of the Secretary-General on the implementation of Security Council resolutions 2139 (2014), 2165 (2014), 2191 (2014), 2258 (2015), 2332 (2016) and 2393 (2017) (S/2018/138) 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). 18-05507 (E) *1805507* S/PV.8195 The situation in the Middle East 28/02/2018 2/22 18-05507 The meeting was called to order at 10.35 a.m. Adoption of the agenda The agenda was adopted. The situation in the Middle East Report of the Secretary-General on the implementation of Security Council resolutions 2139 (2014), 2165 (2014), 2191 (2014), 2258 (2015), 2332 (2016) and 2393 (2017) (S/2018/138) The President (spoke in Arabic): In accordance with rule 39 of the Council's provisional rules of procedure, I invite the following briefers to participate in this meeting: Mr. Mark Lowcock, Under-Secretary- General for Humanitarian Affairs and Emergency Relief Coordinator, and Mr. Jeffrey Feltman, Under- Secretary-General for Political Affairs. The Security Council will now begin its consideration of the item on its agenda. I wish to draw the attention of the members of the Council to document S/2018/138, which contains the report of the Secretary-General on the implementation of Security Council resolutions 2139 (2014), 2165 (2014), 2191 (2014), 2258 (2015), 2332 (2016) and 2393 (2017). I now give the floor to Mr. Lowcock. Mr. Lowcock: We have received a lot of questions about resolution 2401 (2018), which the Security Council adopted on Saturday, 22 February, and its demand for a cessation of hostilities without delay for at least 30 consecutive days throughout Syria. I want to start today by answering the questions we have received. Is the United Nation ready to deliver to people who need humanitarian assistance? Yes. We have convoys ready to go to 10 besieged and hard-to-reach locations, including a 45-truck convoy with aid for 90,000 people to Douma and eastern Ghouta. Are you ready to support medical evacuations from eastern Ghouta? Yes, we are working very closely with the International Committee of the Red Cross (ICRC), the Syrian Arab Red Crescent and other health partners on that. Has resolution 2401 (2018) been implemented? Is there a ceasefire in Syria? No, and no. Have you got any inter-agency cross-line convoys through to hard-to-reach or besieged areas? No. Have you been given permission to access any of those locations? No. Have you received the necessary facilitation letters for convoys? No. Have there been any medical evacuations? No. Have any civilians left eastern Ghouta? No. Is there any actual improvement in the humanitarian situation in eastern Ghouta since the adoption of the resolution demanding, as it did, unimpeded access? No. Can you deliver assistance in eastern Ghouta during a humanitarian pause between 9 a.m. and 2 p.m. local time? To quote the ICRC Middle East Director, who spoke about that yesterday: "It is impossible to bring a humanitarian convoy in five hours." Agencies now have years of experience in that area, and it can take a day simply to pass checkpoints, even when the parties have agreed. The goods then have to be offloaded. If there has been no humanitarian access since the adoption of resolution 2401 (2018) on Saturday, what has happened in the past few days? More bombing, fighting, death, destruction, maiming of women and children, hunger and misery — in other words, more of the same. On 26 February, two days ago, airstrikes, barrel bombs and artillery shelling were reported across eastern Ghouta, including in Harasta, Shafuniyeh, Otaya, Hosh Eldawahreh, Al-Ashari, Jobar, Beit Sawa, Hazerma, Hannnura, Nashabiyeh, Sagba and Douma. Reports indicate that at least 30 civilians, including women and children, were killed. In Shafuniyeh, 14 people, including three women and four children, were reportedly killed and many others injured by airstrikes. Eighteen civilians, including drivers of ambulances, women and children, were reportedly received at health facilities in Shafuniyeh with difficulties breathing, consistent with the use of chlorine. One child reportedly died as a result. On the same day, two workers from local non-governmental organizations (NGOs) were reportedly killed as a result of shelling on the besieged enclave. It was also reported that two health-care facilities in Saqba were taken out of service by airstrikes. In the past few days, shells have also reportedly continued to fall on Damascus city from eastern Ghouta. Since 18 February, more than 580 people are now reported to have been killed due to air and ground strikes in eastern Ghouta, with many more than 1,000 people injured. At the same time, hundreds of rockets fired from eastern Ghouta into Damascus have reportedly killed 15 people and injured more than 200. I now want to update the Security Council on the situation in other parts of the country. 28/02/2018 The situation in the Middle East S/PV.8195 18-05507 3/22 In Idlib, fighting continues to kill and injure civilians, destroy civilian infrastructure and result in large population movements. Since December, an estimated 385,000 people have been displaced, with many civilians moving north. Half of Idlib's population was already displaced. People are being forced to move yet again, with each disruption increasing their vulnerability. Civilians are concentrated in an ever-smaller area. Many are forced to live in makeshift camps or in the open air. Formal camps are overwhelmed, operating at up to 400 per cent of their capacity. The response is being stretched to its limits. We are receiving reports of civilian deaths and injuries and of restriction on the movement of many civilians as a result of military operations in Afrin. Those who risk moving continue to be stopped at exit points by the local authorities in Afrin, preventing them from accessing safer areas. We believe that, so far, approximately 5,000 people have reached the surrounding villages and Aleppo city. Tens of thousands are believed to be displaced within Afrin. The Turkish authorities have emphasized to us their willingness to facilitate humanitarian access. We would like to see aid convoys operated from Damascus. However, to date that has not been agreed by the Syrian side. In Raqqa city, conditions remain unsafe for the return of internally displaced persons (IDPs). Among those trying to return home, 637 people have been injured and more than 125 killed by unexploded ordinance since last October. Medical and other essential services are absent and access for humanitarian workers to the city remains precariously limited because the conditions are so dangerous. As I have said before, demining activities need to be accelerated as a matter of urgency. Humanitarian access for the United Nations and its implementing partners in Hasakah was limited for much of January due to the increased restrictions placed by the local authorities. United Nations convoys were blocked from travelling to the northeast from elsewhere within the country. The delivery of aid already in local warehouses was also blocked. While an agreement to resume humanitarian deliveries was reached on 30 January, that agreement will end in March. NGO partners continue to deliver goods and services across the north-east. However, sustainable access for the United Nations is critical. Any protracted interruption of humanitarian assistance and services in the IDP sites may drive the displaced people back to areas where they are not safe. Earlier this month, the United Nations received clearance for the first assessment visit to Deir ez-Zor after it had been under the control of the Islamic State in Iraq and the Levant (ISIL) for three and a half years. More than 100,000 people live in the town despite that fact that it is estimated to be 80 per cent destroyed. The infrastructure is almost completely destroyed, particularly in the central and the eastern areas, where ISIL was in control. In coordination with the Syrian Arab Red Crescent, the United Nations has dispatched 78 trucks carrying food, health, nutrition, protection, shelter, education, water and sanitation items since last September, when ISIL was driven out. Finally, we remain concerned about the tens of thousands of people stranded in Rukban, in south-eastern Syria. We continue to seek the necessary agreements for convoys of life-saving assistance to them. As I said last week (see S/PV. 8186), there was a severe reduction, of nearly 40 per cent, in cross-line access to besieged and hard-to-reach areas in 2017 as compared to 2016. On average in 2017, over the entire 12-month period, we reached 165,000 people a month with cross-line convoys. That was completely inadequate. So far this year, we have reached a total of only 7,200 people through a single small convoy earlier this month. In other words, we were reaching more than 50 times as many people in besieged and hard-to-reach areas last year as to date this year. The main reason for the reduction in the number of convoys has been the consistent refusal by the Government of Syria to provide the necessary approvals and facilitation letters to support delivery. As the Secretary-General's report (S/2018/138) details, while we continue to reach millions of people in urgent need in areas controlled by the Government of Syria and through the cross-border programmes mandated in resolution 2393 (2017), assistance across conflict lines to millions of people in hard-to-reach and besieged areas has completely collapsed in recent months. Unless that changes, we will soon see even more people dying from starvation and disease than from the bombing and shelling. The United Nations remains focused on reaching those most in need throughout the country, including the 5.6 million people considered to be in acute need. The needs-based approach means that the United Nations will continue to seek to deliver aid and to S/PV.8195 The situation in the Middle East 28/02/2018 4/22 18-05507 provide services to millions of people in a principled manner regardless of where they are located. More than half of those in need are in Government-controlled areas. However, millions more people are not. What the Syrian people need has been made abundantly clear — protection, access to basic goods and services, an end to sieges and respect for international humanitarian law and international human rights law. The Security Council has unanimously supported all such needs in adopting resolution 2401 (2018). I started today by answering questions that we have received regarding resolution 2401 (2018). I would like to end with a question for the Security Council. When will the resolution be implemented? The President (spoke in Arabic): I thank Mr. Lowcock for his briefing. I now give the floor to Mr. Feltman. Mr. Feltman: I am grateful for this opportunity to brief the Security Council following the comprehensive briefing by Under-Secretary-General Mark Lowcock. In two weeks, we will mark the beginning of the eighth year of the Syrian conflict. There are no words to express our frustration over the collective failure of the international community to end this war, but that frustration is nothing compared to the suffering and destruction visited ceaselessly upon the Syrian people. We are here again today because the brief respite that the Council unanimously demanded only days ago in resolution 2401 (2018) has not materialized, as Mr. Lowcock just described. The air strikes, shelling and ground offensives continue. There are even reports of yet another chlorine gas attack. What we need is the implementation of resolution 2401 (2018), and that is not happening. Nearly seven years since the peaceful protests in Dar'a and the reaction that set in motion what would eventually become all-out war, we are still grasping for a political solution, which is the only way to end the bloodletting. The Secretary-General has called eastern Ghouta a hell on Earth. The United Nations will continue to work with Syrians and the international community to help bring about a durable political solution. We will also continue to demand that all the parties involved in the conflict respect international humanitarian law — the rules of war — and protect civilians. We will continue to demand the release of those who have been arbitrarily detained and the end of enforced disappearances. We will continue to forcefully call for justice and accountability. Those responsible for the catalogue of horrors that mark daily life in Syria, including chemical and terrorist attacks, torture and sexual violence, sieges and attacks on hospitals, schools and other civilian infrastructure, must be held accountable. Those outrages continue in large part because the perpetrators have so far enjoyed impunity. As the Secretary-General said earlier this week, "Security Council resolutions are only meaningful if they are effectively implemented". The United Nations acknowledges Russia's announcement of a daily five-hour pause for eastern Ghouta. In addition to Mr. Lowcock's briefing and what the International Committee of the Red Cross has stated, we respectfully remind all parties that resolution 2401 (2018) demands the sustained delivery of humanitarian aid for a minimum of 30 consecutive days. The Secretariat and relevant agencies are united and pulling in one direction towards the immediate and continuous cessation of hostilities that can be sustained beyond 30 days for unimpeded aid delivery. We also urgently need to get humanitarian aid and services in and the sick and critically wounded evacuated from besieged eastern Ghouta and other locations. We are ready to deliver. The Secretary-General has repeatedly reminded parties of their absolute obligation under international humanitarian law and human rights law to protect civilians and civilian infrastructure. Earlier this month, Emergency Relief Coordinator Lowcock told the Council (see S/PV.8186) in no uncertain terms that that is an obligation, not a favour. He has just updated us all on the humanitarian situation and provided an update on the United Nations readiness to deliver aid and services, and the tireless efforts of humanitarians to reach all in need, wherever they are. But right now we must address the particular needs of those in besieged eastern Ghouta. Resolution 2401 (2018) affirms that the cessation of hostilities shall not apply to military operations against the Islamic State in Iraq and the Levant (ISIL), Al Qaida, the Al-Nusra Front, and "all other individuals, groups, undertakings and entities associated with Al-Qaida or ISIL, and other terrorist groups, as designated by the Security Council". (resolution 2401 (2018), para. 2). In our view, that rightly maintains the parameters set out in resolution 2254 (2015), but there must be 28/02/2018 The situation in the Middle East S/PV.8195 18-05507 5/22 a frank assessment of what that means in relation to the humanitarian tragedy that we are witnessing in eastern Ghouta. First, we condemn all violations of international law by all parties, including shelling from eastern Ghouta, which has injured or killed civilians in Damascus. The scale of the Government's indiscriminate military attacks against eastern Ghouta — an area with a civilian population of 400,000 — cannot be justified based on targeting Jabhat Al-Nusra fighters. Efforts to combat terrorism do not supersede obligations under international humanitarian law and human rights law. Secondly, the United Nations has not seen any confirmation by the Government of Syria of its commitment to implement resolution 2401 (2018), although at the resolution's adoption Syria's Permanent Representative to the United Nations said, "As a State, we bear a responsibility towards our citizens and we have a sovereign right to counter terrorism" (S/PV.8188, p. 12). Thirdly, yesterday the Head of the Syrian Negotiations Committee transmitted to the Secretary- General a letter on behalf of the three major non-State armed opposition groups — Jaysh Al-Islam, Faylaq Al-Rahman and Ahrar Al-Sham — and civil groups in eastern Ghouta regarding their full commitment to the implementation of resolution 2401 (2018). Specifically, they committed to ensuring the necessary environment for United Nations humanitarian access as well as, "to expel all elements of Hay'at Tahrir Al-Sham, Jabhat Al-Nusra and Al-Qaida and all who belong to these groups from eastern Ghouta". Fourthly, the United Nations has no independent verified reports that those three non-State armed opposition groups in eastern Ghouta created a coordination centre, as has been alleged regarding Jabhat Al-Nusra, nor has the United Nations seen any public announcement by those groups of such a centre. Jaysh Al-Islam has denied that claim. What the United Nations can verify is that non-State armed opposition groups in eastern Ghouta, over the past 24 hours, have expressed their readiness in writing to evacuate Jabhat Al-Nusra fighters. Previous negotiations on that issue among those groups and key members of the International Syrian Support Group humanitarian task force in Geneva and Damascus have not resulted in success. Alleviating the tragic situation in eastern Ghouta has the Council's full attention. Yet we cannot forget that resolution 2401 (2018) demands a cessation of hostilities throughout Syria. Violence continues in Afrin, Idlib and the eastern part of the country. Council members have heard about the humanitarian challenges and suffering of the people in those areas as well. I would like to take this opportunity to emphasize that developments in those areas will undoubtedly render the situation in Syria even more complex. There will be no sustainable solution if the Council's resolutions are not implemented. That will require that the parties step back from the brink and fulfil their obligations to end the fighting in Syria. All our efforts will be in vain if there is no serious investment in a political solution. As Council members are aware, resolution 2401 (2018) calls on all Member States to use their influence with the parties to ensure the implementation of the cessation of hostilities. The United Nations calls for a renewed commitment by all concerned Member States to work seriously to implement the cessation of hostilities. The United Nations also cautions against drawing the Organization into monitoring exercises. That has been tried in the past without success — not for lack of trying — but in the absence of political will among Member States to underpin United Nations efforts. Member States, especially those working within the Astana and Amman arrangements, should use their resources and clear influence over the parties to ensure the implementation of a sustained cessation of hostilities throughout Syria. The conflict in Syria continues to threaten regional and international stability because the warring parties believe there is a military solution. There is not. The United Nations remains convinced that a political solution is the only way forward. Special Envoy Staffan de Mistura is pressing forward on facilitating the establishment of a constitutional committee in Geneva, as part of the overall intra-Syrian political process towards the full implementation of resolution 2254 (2015), for which the United Nations requires the positive and constructive engagement of both negotiating delegations. Special Envoy De Mistura will need the full support of the Council and the international community as a whole if the United Nations efforts are to have a chance of reinvigorating a serious and meaningful political process. I trust that he will have that support. S/PV.8195 The situation in the Middle East 28/02/2018 6/22 18-05507 The President (spoke in Arabic): I thank Mr. Feltman for his briefing. I shall now give the floor to those members of the Council who wish to make statements. Mr. Orrenius Skau (Sweden): I make my remarks today on behalf of Sweden and Kuwait as co-penholders for the humanitarian track of the Security Council's work on the situation in Syria. I would like to thank Mr. Mark Lowcock once again for a very sobering update. We share his sense of urgency following the adoption of resolution 2401 (2018) last weekend to fully take advantage of the 30- day pause so that the United Nations and its partners can dispatch life-saving aid convoys and begin medical evacuations. Since the resolution's adoption, we have been asked, as penholders, when the resolution would take effect and to whom it would apply. We are very clear: the resolution took effect upon its adoption and applies to all parties across the entire country. The clock is ticking. There is no time to lose. Let me also sincerely thank Mr. Jeffrey Feltman for his briefing today. We share his deep concern concerning reports of the flagrant lack of compliance with the ceasefire in eastern Ghouta. We would like to extend our sincere appreciation to all members of the Council for their constructive cooperation, which enabled the adoption of resolution 2401 (2018). The resolution represents decisive and meaningful action by the Council in response to the calls from the United Nations, the humanitarian community and, above all, the civilian population in Syria. However, the value of a resolution is not in its adoption, but in its implementation. We must now all build on the spirit of cooperation that led to the resolution's adoption and work together to ensure that it is enforced. Compliance with the resolutions of the Security Council is not optional; it is an obligation of all Member States. The humanitarian community stands ready to do its part. Having adopted this resolution, the Council must do its part. For the next few weeks, let us seize the opportunity that this resolution represents and focus on its implementation. We would like to make four concrete recommendations on the way forward. First, existing de-escalation agreements must be complied with most urgently in eastern Ghouta. We call on the three Astana guarantors to spare no effort to achieve this end. Resolution 2401 (2018) clearly demands that all parties cease hostilities; air strikes, the ground offensive and shelling must stop. We take note of the initial positive indications from armed opposition groups in eastern Ghouta that they are ready to comply with the resolution. We also note their commitment to expel the Al-Nusra Front from the area. We must build on this, and we call on those with influence over armed opposition groups to secure their commitment to the cessation of hostilities. Clearly the Council has demanded in resolution 2401 (2018) that the Syrian Government cease all military operations without delay. Secondly, as Mr. Lowcock has told us, the United Nations and its implementing partners in the field are ready to commence life-saving convoys and medical evacuations. We urge the Syrian authorities to immediately issue facilitation letters for the convoy to Duma to proceed this week as a necessary first step. It can no longer be business as usual; the Council has demanded weekly convoys to all areas and populations in need. Thirdly, existing structures to strengthen compliance with and monitoring of the cessation must urgently be activated. We look to the Chairs of the Task Force on the Ceasefire of the International Syria Support Group to undertake more frequent meetings, which are needed at least on a weekly basis. The Amman operations room should also be utilized. We see merit in making a clearer link between monitoring mechanisms and the Security Council. Fourthly, the Council must remain actively seized of this matter. Sweden and Kuwait will request an open briefing from the incoming presidency on the Secretary-General's report on implementation and compliance that is due 15 days after the resolution's adoption. We should also stand ready to meet and take appropriate action at any time necessary so as to ensure implementation of this resolution. Finally, we welcome any efforts to de-escalate violence and to allow and facilitate humanitarian access in Syria, but let us be clear — resolution 2401 (2018) demands a 30-day, nationwide ceasefire, with immediate access for weekly convoys and medical evacuations. A five-hour ceasefire does not meet the requirements of the resolution. The resolution is not primarily about the evacuation of civilians, but demands humanitarian access to civilians and medical evacuations. The 28/02/2018 The situation in the Middle East S/PV.8195 18-05507 7/22 cessation of hostilities must be implemented fully and without delay. It is imperative that all parties uphold their obligations under international humanitarian law and international human rights law at all times. Last Saturday's unanimous action reinforced the legitimacy and credibility of the Security Council (see S/PV.8188). Today's briefings demonstrate that there is no time to rest on the laurels of this achievement. We must now move without delay to ensure our action here last Saturday is translated into the relief and assistance expected by the millions of people affected by this conflict. It is now incumbent on all the parties and all those with influence over the parties to spare no effort and use all channels available in order to advance the full implementation of resolution 2401 (2018). Mr. Delattre (France) (spoke in French): First of all, I want to thank Mark Lowcock and Jeffrey Feltman for their very clear briefings. I would like today to focus my remarks on our shared road map, namely, the full implementation of resolution 2401 (2018), which we adopted unanimously last Saturday (see S/PV. 8188). On behalf of France, I would like to express three main messages today. My first message is that we must not pay lip service. The situation on the ground remains dramatic and has not improved in recent days. Since the adoption of resolution 2401 (2018), the offensive against the eastern Ghouta has continued relentlessly. France, of course, strongly condemns these indiscriminate bombings, which affect inhabited areas and civil infrastructure. In this context, the disastrous humanitarian situation continues to deteriorate. No United Nations convoy has been able to reach the eastern Ghouta or any of the other besieged areas, no emergency medical evacuation has been carried out, no siege has been lifted. The Syrian regime is maintaining its stranglehold on the civilian population and is methodically pursuing its policy of destruction. More than 400,000 people remain under siege in eastern Ghouta, including 130,000 children. The demand sent by the United Nations to authorize a priority convoy for Duma, the main city in eastern Ghouta, has not received any response from the Syrian authorities to date. My second message is this. The resolution adopted by the Security Council on 24 February makes very specific demands on the parties. Hostilities must cease without delay in order to establish a lasting humanitarian truce for at least 30 days, in order to allow both the delivery of humanitarian aid and the evacuation of the wounded and sick. Let me stress this point. These demands are perfectly clear and cannot be distorted or reinterpreted. Contrary to what some would have us believe, the demands made by the resolution are absolutely clear. Our responsibility today is to implement, fully and in their totality, the provisions that we have unanimously adopted. If we do not that, what credibility can be given to our commitments? What credibility can be given to Security Council resolutions? The United Nations and its partners tell us that they are ready to deliver aid to the people of eastern Ghouta and other priority areas. There is therefore not a minute to lose because every minute that passes can turn lives upside down. At the conclusion of difficult negotiations, the Council managed to unite in the face of the gravity of the humanitarian situation and the escalation of the Syrian conflict in recent months. We must now work together, in the same spirit of unity, to effectively implement on the ground the resolution we unanimously adopted. This is my third message. Following yesterday's meeting in Moscow with French Foreign Minister Jean-Yves Le Drian and his Russian counterpart, Sergei Lavrov, France is putting forward four concrete proposals for making progress and for doing so without delay. The first is to ensure that all parties implement the cessation of hostilities that resolution 2401 (2018) demands. I note that the three main opposition groups present in eastern Ghouta as well as Nassar Al Hariri, head of the High Negotiations Committee of the Syrian opposition, have written to the Secretary-General and to the President of the Council to state that they would respect the truce. It is therefore urgent in the extreme — if I can put it that way — that the Damascus regime also unambiguously express its willingness to respect the Council resolution and to formalize it in writing. We have taken note of the Russian proposal of a daily five-hour humanitarian truce. It is a positive first step, but it is insufficient. We must go further. Resolution 2401 (2018) demands of the parties a minimum period of 30 consecutive days of cessation of hostilities. Respecting that demand is non-negotiable. That goal requires more than just symbolic declarations or political posturing. At a minimum, it requires that humanitarian personnel be allowed to do their work. S/PV.8195 The situation in the Middle East 28/02/2018 8/22 18-05507 These workers are used to taking risks on a daily basis, but the parties must allow them to do their work. Given that the opposition groups have formally committed to doing just that, the regime must do so as well, and without delay. To that end, supporters of the regime, beginning with Russia, must bring the necessary pressure to bear. Our second proposal, by way of a demand, pertains to the need to immediately open the relevant, clearly identified checkpoints — beginning with Wafideen — in order to allow the access of priority convoys of the United Nations. We therefore demand that the Syrian authorities submit without delay the necessary letter to facilitate the deployment of humanitarian convoys. Thirdly, it is extremely urgent to allow medical evacuations for the most critical cases, giving priority to children. The Syrian Arab Red Crescent indicates that 1,065 people need emergency medical evacuations. We have not a minute to lose. Finally, France considers it essential to create a monitoring mechanism to ensure the implementation of resolution 2401 (2018) and compliance with the resolution by the parties. We are working diligently to establishing that mechanism now. Those are the French proposals to address the urgent need to put an end to the bombing and protect civilians, who beyond resolution 2401 (2018), are protected under international humanitarian law. It is also crucial to intensify our efforts to reach a political solution in the framework of the Geneva process and resolution 2254 (2015). It is the only way out of the conflict and the only way to prevent a looming escalation of tensions. France will not deviate from that path. The overall credibility of the Security Council and the responsibility of each of its members are crucially at stake today in the context of the Syrian tragedy. Mr. Allen (United Kingdom): I would like to thank Under-Secretary-Generals Lowcock and Feltman for their clear, factual briefings and for reiterating to all of us on the Security Council the ongoing horror of the conflict in Syria — and in particular in eastern Ghouta, because that is where it is clear the situation is most dire by a huge order of magnitude. It was five days ago (see S/PV.8188) that we sat in this Chamber and all of us raised our hands in support of a 30-day ceasefire, which we hoped would provide some relief to Syria's people. That was a desperately needed step, one that came too late for many. In eastern Ghouta alone, Médecins Sans Frontières reported that at least 630 people were killed and 3,000 injured in the week before resolution 2401 (2018) was adopted, with women and children representing nearly 60 per cent of the wounded and 50 per cent of the deceased. We also continue to condemn attacks on Damascus from eastern Ghouta. Let us recall the demands of our resolution. It called for at least a 30-day ceasefire without delay to allow for the delivery of humanitarian aid and medical evacuation. "Without delay" means right now, immediately — that there should be no delay. We all voted for those demands and we committed to using our influence to ensure that. In response, Russia has declared a five-hour daily humanitarian window. That is not what the Council demanded, nor what Russia agreed to use its influence to ensure. A five-hour window has not delivered and cannot deliver any meaningful improvement on the ground. Under-Secretary-General Lowcock has made clear that the United Nations cannot get humanitarian convoys in and out within that time frame, as has the International Committee of the Red Cross. Humanitarian pauses of a few meagre hours are no substitute for a sustained ceasefire, which is vital to ensuring the delivery of life-saving humanitarian assistance and medical evacuations. If Russia is able to deliver a five-hour pause, let it deliver a 24-hour pause, as it agreed on Saturday. Let us now take stock of the situation in Syria, and specifically in eastern Ghouta, where the situation is at its most desperate. Let us review if any real change has occurred in the past five days. Has the resolution been implemented? Has there been a ceasefire? Has there been any delivery of humanitarian aid or any medical evacuations? Has the adoption of the resolution brought any relief to the people of Syria? The fighting has not stopped. All of the main armed opposition groups have committed to the full implementation of resolution 2401 (2018). The Al-Assad regime has not, and has in fact ignored the resolution we adopted. Reports of attacks and air strikes by pro-regime forces continue. Twenty-two air strikes reportedly took place even during Russia's so-called humanitarian pause. And, as if it could not get any worse, there have been disturbing reports of the use of chlorine gas. Doctors in eastern Ghouta reported to the Syrian-American Medical Society that 16 patients, including six children, were suffering from symptoms 28/02/2018 The situation in the Middle East S/PV.8195 18-05507 9/22 indicative of exposure to chemical compounds, following an alleged regime attack on Sunday — only one day after the resolution was adopted. Since Saturday not a single aid convoy has been able to access eastern Ghouta to provide relief to the desperate civilians. The World Health Organization estimates that 1,000 people are now in need of medical evacuation from eastern Ghouta. None have been evacuated since the resolution was adopted. The consequences of the failure to implement the resolution are clear: the casualties continue to rise and the horror continues. The Syrian Observatory for Human Rights reports at least 14 civilians, including three children, were killed on Sunday. In short, in the words of one doctor from eastern Ghouta, "Nothing has changed." It is the responsibility of us all to ensure that resolution 2401 (2018) is enacted in full. In the words of my Foreign Secretary, the Al-Assad regime must allow the United Nations to deliver humanitarian aid, in compliance with resolution 2401 (2018), and we look to Russia and Iran to make sure this happens, in accordance with their own promises. I implore all those with influence over the Syrian regime to act now to ensure that the ceasefire that they supported in the Chamber is implemented in full and immediately. To do anything less is an affront to the Council, the United Nations and the international system that we live by. We will continue to monitor the implementation of resolution 2401 (2018) and commit to returning to the Council regularly until we see it respected. Ms. Eckels-Currie (United States of America): Every time the Security Council attempts to address the humanitarian crisis in Syria, we take a small leap of faith. I say "we" in reference to the Security Council. I speak of faith because all Council members and most States Members of the United Nations still genuinely try to uphold the responsibilities under the Charter of the United Nations, including abiding by and fully implementing Security Council resolutions. Despite the grim updates we heard today, we must maintain the hope that we can help the Syrian people. If we do not have that hope, we are wasting our time here. Just four days ago, the Security Council took another leap of faith. We adopted resolution 2401 (2018), demanding a 30-day ceasefire for all of Syria, unimpeded and sustained humanitarian access to deliver desperately needed food and medical supplies, and immediate and unconditional medical evacuations based on need and emergency. Our goal was clear and simple. The Al-Assad regime and its supporters have been pummelling eastern Ghouta, where 400,000 people live under siege and constant bombardment. Resolution 2401 (2018) demanded that the assault stop. That was the Council speaking in one, clear voice. The opposition groups operating in eastern Ghouta have made clear their commitment to the ceasefire. The Free Syrian Army, Jaysh al-Islam, the Al-Rahman Legion and Ahrar al-Sham all committed to implementing resolution 2401 (2018). Against all odds, we hoped that Mr. Al-Assad might respect the resolution, cease hostilities and allow unfettered humanitarian access to all those who need it. Against all odds, we hoped that Russia would use its influence to ensure Mr. Al-Assad's commitment to resolution 2401 (2018). Once again, that hope has been crushed because so far, for the people of eastern Ghouta, nothing has changed. Despite the unanimous call for a ceasefire, the regime's attacks continue unabated. Hundreds of Syrians have been killed or injured since we adopted the resolution on Saturday. What is worse is that less than 24 hours after we demanded the ceasefire, there were reports that the Al-Assad regime again used chlorine gas as a weapon. Such attacks demonstrate Syria's complete and utter contempt for the Council and the United Nations. On Monday one human rights organization reported 18 attacks that defied the Council's demands. On Tuesday another organization reported at least 23 air strikes and four barrel bombs in eastern Ghouta. Syrians on the ground are reporting that Tuesday was worse than Monday with regard to strikes from the regime. How can that be? On the humanitarian front, as Mark Lowcock stated, the Al-Assad regime has allowed no deliveries of assistance into eastern Ghouta — not one. Opposition groups in the area have expressed their commitment to allowing aid in, but the Al-Assad regime still says no. Since we adopted resolution 2401 (2018), Russia has announced a daily five-hour humanitarian pause in the aerial bombing of civilians in eastern Ghouta, which is cynical, callous and in flagrant defiance of the demands of resolution 2401 (2018). The cessation of hostilities is for at least 30 days — every day, all day. Russia does not get to unilaterally rewrite the terms of the resolution. It negotiated it and voted for it. Russia, S/PV.8195 The situation in the Middle East 28/02/2018 10/22 18-05507 Iran and the Al-Assad regime are not even trying to hide their intentions. They are asking civilians to leave eastern Ghouta on the false premise that they can then attack anyone left in the area as much as they would like. Let us call the actions what they are. Mr. Al-Assad and his allies want the civilians of eastern Ghouta to walk into the arms of a regime that has been attacking and starving them for the past seven years. That is not a humanitarian gesture. They do not care if the 400,000 people of eastern Ghouta suffer, as long as they can continue to pursue their military and political objectives. We know what Iran, Syria and the Al-Assad regime are doing because they have done the same thing in the past. It is the same playbook they used for Aleppo in 2016. Once again, we, including Russia, demanded in the Security Council Chamber that Mr. Al-Assad stop the bombing, and yet Russia, Iran and Mr. Al-Assad continue their attacks, defying the wishes of the Council and of the international community. Because we have been through this before, we know what Russia will say today. It will say that there are terrorists in eastern Ghouta so that the Al-Assad regime can bomb as ferociously and indiscriminately as it wants and kill as many civilians as it wants. That defies the principles governing the laws of war. The Al-Assad regime should not be allowed to bomb and starve its own people into submission under the guise of counter-terrorism. That Russian argument makes a mockery of the Council and of international law. Russia also accuses the United States of somehow being responsible for humanitarian crises in Syria, but such accusations are ludicrous. The United States does not block humanitarian aid in any area. In fact, the United States has provided more than $7 billion in humanitarian aid in response to the crisis. The Council must not fall for Russia's misdirections. When the ceasefire was adopted unanimously on Saturday, including by the Russians, Ambassador Haley stated that our resolve to stand by our demands in the resolution would be tested. It has come to pass. Despite everything that has happened since Saturday, we are not casting aside the ceasefire in Syria; just the opposite. We would like to redouble our efforts in the Security Council to implement it, but the only way to change the situation on the ground is for all of us — every single one of us — around the table and each State Member of the United Nations to speak the truth about what is happening. The past four days should show us that when it comes to demanding a ceasefire, it is not enough to say that all parties should show restraint or commit to the ceasefire because in eastern Ghouta there is only one party dropping barrel bombs, gassing the Syrian people and denying deliveries of food and medical assistance. It is the Al-Assad regime, operating with the full support of Russia and Iran. On Saturday we stated that the only way to restore the credibility of the Council was to make the ceasefire a reality. Russia, Iran and the Al-Assad regime have not complied with the Council's demands and have not silenced their guns. Unless we take action, they will stop at nothing to destroy eastern Ghouta and we will again fail to help the Syrian people. Mr. Van Oosterom (Netherlands): First, let me thank Under-Secretaries-General Lowcock and Feltman for their briefings. In my statement I will address three points: implementation, implementation and implementation. First, I will speak about the implementation of the cessation of hostilities. Since the Council adopted resolution 2401 (2018) on Saturday, civilians are still dying in eastern Ghouta and elsewhere in Syria. The humanitarian disaster continues worsen. We need a full, nationwide cessation of hostilities and we need it now. The Russian proposal for a humanitarian corridor and pauses of five hours per day cannot be a substitute for a humanitarian pause of 30 consecutive days, as demanded in resolution 2401 (2018). Those five hours do not meet the obligations under the resolution and are not enough for the United Nations to be effective in delivering aid to the entire area of Ghouta, as Under- Secretary-General Lowcock just stated. We call upon the parties to the conflict and on those with influence on the parties to show decisive action and stop the violence. As Under-Secretary- General Feltman stated, three armed opposition groups in eastern Ghouta have announced that they are committed to fully implementing resolution 2401 (2018). We expect the regime to do the same. The air strikes, the shelling and the shooting must stop. For the credibility of the Council, it is crucial that its resolutions be fully implemented. That is the obligation of all States Members of the United Nations, under the Charter. 28/02/2018 The situation in the Middle East S/PV.8195 18-05507 11/22 The Kingdom of the Netherlands repeats the call made by the High Representative of the European Union for Foreign Affairs and Security Policy, Federica Mogherini, to the Astana guarantors. She called on the Foreign Ministers of Russia, Iran and Turkey to "take all necessary steps to ensure that the fighting stops, the Syrian people are protected and that urgent humanitarian access and necessary medical evacuations are taking place". My second point is about the implementation of humanitarian access. Resolution 2401 (2018) calls for sieges of populated areas, including eastern Ghouta, to be lifted immediately, and demands safe, unimpeded and sustained access for humanitarian convoys. As Under-Secretary-General Lowcock just explained, the United Nations stands ready with 45 trucks to deliver essential aid to eastern Ghouta. But the necessary facilitation letters are still lacking, and the security conditions do not permit those deliveries. At this point, more than 1,000 people are in urgent need of medical care, but they are still trapped in eastern Ghouta. If they are not given the care they need in hospitals in Damascus or elsewhere, they may die. The United Nations and the Security Council have consistently pleaded for these medical evacuations, and yet there are still no developments with regard to them. We also need to see access to aid for those fleeing the fighting in Afrin. More generally, there should be delivery of humanitarian aid to the areas that are not under Government control. As Mr. Feltman just said, we should reach all who are in need, wherever they are. My third point is about implementing the protection of civilians. The exception on the cessation of hostilities in paragraph 2 of the resolution allows targeted action against terrorists who are designated as such by the Council. However, that does not mean that absolutely anything is allowed. International humanitarian law applies to all military combat operations and counter-terrorism actions. The principles of distinction, proportionality and precaution must be respected in all circumstances. The civilians in the conflict must be protected. There is talk of humanitarian corridors for civilians who want to leave eastern Ghouta, but evacuations should always be voluntary. We are concerned about the possibility that humanitarian corridors will be used for forced population transfers. Civilians cannot be forced to leave, and neither should they be forced to stay. If voluntary evacuations do take place, we will call on the United Nations to monitor them. Currently, the most urgent humanitarian situation is in eastern Ghouta and Idlib, but needs remain high elsewhere in Syria as well. We welcomed the January delivery of aid to Rukban, but we want to stress the importance of sustained access and a durable solution. As others have said today, the demining activities in Raqqa should be increased, and the Kingdom of the Netherlands is doing its part in that regard. The media coverage of the issue of the exploitation of Syrian women in exchange for aid is very disturbing. There should be no tolerance of such behaviour, as the Secretary-General and the Office for the Coordination of Humanitarian Affairs have already said. The probity of any United Nations implementing parties should be beyond any doubt. In conclusion, we must ensure that resolution 2254 (2015) is fully implemented. There can be no military solution to the conflict, and we call on all the parties to engage seriously in the United Nations-led political process as a matter of urgency. The suffering of the people of Syria has lasted for more than seven years. For the sake of the millions of women, children and men trapped in this horrendous war, it is high time that all parties started putting the protection, interests and well-being of the Syrian people on the top of their agenda. Yesterday, my Minister, Ms. Sigrid Kaag, said that humanitarian access and the protection of civilians are cornerstones of international humanitarian law. They are part of our shared values and shared humanity. The Security Council must do justice to those values and to our shared humanity. Mr. Meza-Cuadra (Peru) (spoke in Spanish): We thank you for convening today's meeting, Mr. President, and for the briefings by Mr. Lowcock and Mr. Feltman on the situation in Syria. On Saturday, when we adopted resolution 2401 (2018) after long and complex negotiations, we highlighted the commitment that Council members have shown to achieving a humanitarian ceasefire in Syria. As we said at the time, it will be crucial to closely monitor its proper implementation and to maintain the Council's unity with regard to its responsibility to protect the civilian population, in line with international law and international humanitarian law. Four days in, we are still being forced to lament and condemn the attacks on civilians and to reiterate S/PV.8195 The situation in the Middle East 28/02/2018 12/22 18-05507 our calls for the immediate and comprehensive implementation of resolution 2401 (2018). As the Secretary-General has pointed out, Council resolutions make sense only if they are effectively implemented. The credibility of the Security Council as a whole, and of those of its members with the greatest potential influence on the ground in particular, is at stake. In the light of this, we want to emphasize that the cessation of hostilities that the Council has demanded clearly covers the whole of Syrian territory, including eastern Ghouta and Afrin, and should last for a minimum of 30 days. If we are to ensure that, in our view we should mobilize the International Syria Support Group's Ceasefire Task Force. It is essential to ensure that all the parties to the conflict comply with the ceasefire provided for in resolution 2401 (2018), and that the Council is able to closely monitor that compliance. In that regard, we support the four recommendations outlined by Sweden and Kuwait. We must remind the Syrian authorities of their responsibility to protect their people, and we firmly condemn the military operations in eastern Ghouta and other areas of the country that have continued even after the adoption of resolution 2401 (2018). However, we welcome the strenuous efforts of the Organization, and of the Office for the Coordination of Humanitarian Affairs in particular, to prepare 45 trucks carrying supplies and ready to enter eastern Ghouta as soon as the necessary permits are granted. The first report on the implementation of resolution 2401 (2018) will be presented in less than two weeks, and we hope that it will be able to inform us that the humanitarian crisis caused by the Syrian conflict has been alleviated, because we cannot wait any longer. It is the Security Council's duty to continue working relentlessly to achieve what we have all unanimously agreed on. Ms. Wronecka (Poland): I very much appreciate today's clear and informative briefings by Mr. Lowcock and Mr. Feltman, and I would like to share a few thoughts from Poland's point of view. Since the Council's adoption on Saturday of resolution 2401 (2018), we have been seeing yet more extremely worrying developments on the ground. As I said in my last statement on the subject (see S/PV.8188), the heavy fighting in Syria has unfortunately not only continued but is increasing. In that context, we should persist in our efforts to take every possible action to ensure the resolution's full and safe implementation. We call on all to work to alleviate the suffering of civilians, including children, by giving them free and safe access to humanitarian assistance. That should include voluntary evacuation, which should be strictly overseen by the United Nations and its implementing partners and based solely on medical need, in order to ensure that the process is genuinely voluntary. We would like to stress that all the relevant actors should use all their influence to help to improve the conditions on the ground immediately. We urgently call for a cessation of hostilities throughout all of Syria for 30 days, as stipulated in resolution 2401 (2018). In that context, it is also important to note that the cessation of hostilities may also offer an opportunity for the talks being held under United Nations auspices in Geneva to gain momentum, so that a political solution can finally be reached. For that reason, we call on all parties to fulfil their commitments to the existing ceasefire agreements. It should be emphasized that the implementation of the ceasefire announced by resolution 2401 (2018) should ensure the safe entrance and stay of humanitarian and medical personnel without prejudice to their health or life. When such personnel enter hard-to-reach areas, we should know precisely how long they can stay while delivering assistance under the ceasefire, otherwise their lives could also be in danger. In conclusion, let me stress the importance of maintaining the unity of the Council on the question of the implementation of humanitarian resolutions. The unanimous adoption of the resolution is just the beginning of the process. We call on all actors with influence on the ground to take all steps necessary to ensure that the fighting stops, that the Syrian people are protected and, finally, that urgent humanitarian access is enabled and that the necessary medical evacuations can take place. Mr. Inchauste Jordán (Plurinational State of Bolivia) (spoke in Spanish): We thank Mr. Lowcock, Under-Secretary-General for Humanitarian Affairs, and Mr. Jeffrey Feltman, Under-Secretary-General for Political Affairs, for their respective briefings. Once again, we would like to say how appalled we are at the terrible situation suffered by the Syrian people, as the past two months have been the most violent since the start of the conflict, and civilians, primarily women and children, are the ones that are suffering the gravest consequences of this intensification of the war. We call the attention of the Security Council to the continuing 28/02/2018 The situation in the Middle East S/PV.8195 18-05507 13/22 violations of international law, especially international humanitarian law and international human rights law, as these attacks have targeted civilian infrastructure such as hospitals, schools and homes. My delegation would like to express once again its gratitude to the delegations of Sweden and Kuwait for their work in promoting the unanimous adoption of resolution 2401 (2018), which imposes a cessation of hostilities throughout Syria, which is as urgent as it is necessary. We urge the parties to implement the resolution immediately in order to speed up access of humanitarian assistance without any restrictions, allow urgent medical evacuations and the entry of humanitarian convoys, and ensure the protection of hospitals and medical facilities, especially in eastern Ghouta, Idlib and north of Hama. We wish to underscore once again the need for continued cooperation and coordination among the Syrian Government and the various humanitarian assistance agencies, so that the delivery of humanitarian assistance can be effective, especially in hard-to-reach areas, and to prevent administrative obstacles from derailing or negatively affecting the deployment of the required humanitarian assistance. We also stress the need to begin, as soon as possible, humanitarian mine-clearing in areas that require it, in particular in the city of Raqqa, to allow the return in dignified and safe conditions of people who were forced to flee their homes because of the conflict. As we have stated previously, we believe that if our aim is to alleviate the suffering of the Syrian people in the face of armed violence, the Security Council has the major challenge of maintaining its unity so as to ensure that this organ's decisions are implemented. We reiterate that the solution to this conflict can be found only through an inclusive political process based on dialogue and coordination, led by the Syrian people and for the Syrian people, that will make it possible to reach a peaceful solution among all parties involved. With this in mind, we wish to highlight the various forums for dialogue, specifically the Astana process, at which de-escalation zones were agreed on that must be respected by all parties. We will be closely following the next round of the process. We wish also to highlight the other opportunities for dialogue that could make it possible to reach further compromises to achieve a definitive end to hostilities, such as the Sochi national dialogue, which is aimed at strengthening the Geneva political process, with respect for the unity, sovereignty and territorial integrity of Syria and its right to choose its own political, economic and social system without any external pressure or interference. Mr. Tanoh-Boutchoue (Côte d'Ivoire) (spoke in French): Côte d'Ivoire thanks Mr. Jeffrey Feltman and Mr. Mark Lowcock for their respective briefings on recent developments in the situation in Syria following the adoption by the Security Council of resolution 2401 (2018), on the humanitarian situation in Syria. My delegation commends the Secretary-General for his unstinting efforts as part of the political dialogue among the Syrian parties with the aim of arriving at a lasting solution to the protracted crisis ravaging that country. In that regard, my country welcomes the holding of intra-Syrian peace talks on 25 and 26 January in Vienna in the framework of the Geneva process, followed by the talks held in Sochi on 29 and 30 January. My delegation cherishes the hope that the proposals stemming from the Sochi talks, including the establishment of a committee tasked with drawing up a new constitution, will receive consistent attention from the international community, as part of the concerted quest to find a lasting solution to the crisis in Syria. The situation on the ground is deeply alarming. Military operations that include the use of non-conventional weapons are leading to mass displacements of people, the loss of human lives, injuries and the destruction of public infrastructure, including hospitals and schools. The grave humanitarian crisis spawned by the fighting led to the adoption by the Security Council this past Saturday, 24 February, of resolution 2401 (2018), with a view to the cessation without delay of hostilities for a 30-day period to enable the delivery of humanitarian assistance to people in need as well as medical evacuations. My delegation notes with regret that the adoption of the resolution did not contribute to restoring calm on the ground. The ceasefire proposed was short-lived, despite the numerous appeals for a cessation of hostilities. Even the very minimum one called for by the Russian Federation, an ally of the Damascus Government, on Monday 26 February did not lead to a positive response. Air raids and rocket launches continue on the ground, thereby obstructing the work of humanitarian personnel. S/PV.8195 The situation in the Middle East 28/02/2018 14/22 18-05507 We deplore the ongoing loss of life among humanitarian workers — 22 United Nations personnel and 66 staff members or volunteers of the International Red Cross — and we deplore also the material damage that has been wrought, which includes the destruction of 25 vehicles and 44 facilities, according to the information we have received. Nonetheless, Côte d'Ivoire welcomes the fact that United Nations humanitarian agencies and their partners have managed to assist people in need by conducting 1,567 deliveries. My country reaffirms that a resolution of the crisis in Syria must be part of an inclusive dialogue and political process, as set out in the road map under resolution 2254 (2015). In that regard, my country calls for full compliance with the 30-day ceasefire, in accordance with resolution 2401 (2018), which will not only allow humanitarian actors to respond to critical emergencies but also create the conditions for a return to the negotiating table by all parties to the Syrian crisis. To that end, Côte d'Ivoire urges the members of the Security Council to unite and surmount their differences in order to send a message of hope and solidarity of the international community to the Syrian people. Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): As usual, Under-Secretary-General for Humanitarian Affairs Mark Lowcock and Under- Secretary-General for Political Affairs Jeffrey Feltman just gave us detailed briefings on the humanitarian and political situation in Syria. Those were the first briefings to be delivered to the Security Council following the unanimous adoption of resolution 2401 (2018), on 24 February. I take this opportunity to thank both Under-Secretaries-General, as well as to acknowledge the willingness of the United Nations and its partners to send convoys of trucks with the necessary humanitarian aid and begin medical evacuations as soon as conditions on the ground allow. As Secretary-General António Guterres said two days ago in his statement before the Human Rights Council, "Security Council resolutions are only meaningful if they are effectively implemented". The Republic of Equatorial Guinea hopes resolution 2401 (2018) is meaningful in that way in order to relieve the affected population of the suffering it has endured, especially in eastern Ghouta, that is, we hope for it to be immediately implemented. We want to reiterate that the Syrian conflict has no military solution. The opponents therefore must take a seat at the negotiating table to engage in direct and frank dialogue, without exclusions, however complicated it may be to do so. It must be the Syrians who determine the future they want for their country. The international community must redouble its efforts in making sure the opponents engage in negotiations, and the countries that have influence need to wield it to establish trust, with the ultimate goal of achieving lasting and just peace in Syria. We commend the intention expressed by the largest opposition groups — Jaysh Al-Islam, Faylaq Al-Rahman and Ahrar Al-Sham — to respect the ceasefire, and we invite all the other parties involved to take the same decision. The Republic of Equatorial Guinea believes that the only reason that the humanitarian situation remains of concern is because the opponents do not agree on negotiating to reach a peace agreement, which consequently causes more civilian victims, leads to the destruction of hospital facilities and hampers humanitarian aid operations. The conflict has recently intensified around the town of eastern Ghouta and some other parts of Syria, which has resulted in civilian casualties, the destruction of a considerable number of medical and relief facilities and the obstruction of humanitarian relief operations led by the United Nations. Equatorial Guinea is very touched and horrified by the critical situation the Syrian people are experiencing, and we must not show indifference to so much pain and suffering. It is therefore imperative that the parties to the conflict implement and uphold the relevant Security Council resolutions, especially the most recent, resolution 2401 (2018), including allowing access to humanitarian aid, halting hostilities and ultimately, cooperating with the United Nations in its efforts to assuage the conflict and make humanitarian operations effective by ensuring aid deliveries reach the affected populations and evacuating the sick and seriously injured so that they can receive the necessary medical care. The international community, while striving to help Syria, must not forget the neighbouring countries that have welcomed refugees and shown a spirit of solidarity worthy of praise. I would like to conclude my statement by expressing well-deserved tribute to the Office for the Coordination of Humanitarian Affairs and all those who work with it on the ground for their bravery and determination in fulfilling their humanitarian mission to deliver aid to 28/02/2018 The situation in the Middle East S/PV.8195 18-05507 15/22 those in need. We encourage them to persist in their noble efforts. Mr. Tumysh (Kazakhstan): I join others in thanking Under-Secretary-General Lowcock and Under- Secretary-General Feltman for their comprehensive and sobering briefings. Kazakhstan welcomed the unanimous adoption of resolution 2401 (2018). That document should be urgently implemented to ensure a comprehensive ceasefire in Syria. The ceasefire regime should be implemented fully, especially in the areas of eastern Ghouta, southern Idlib and northern Hama, to resolve their long-accumulated acute humanitarian problems, deliver aid to the most difficult regions and evacuate the wounded and sick. Turning to the situation on the ground in the country, according to our humanitarian colleagues, over the past 78 hours and to our deep regret, military operations continued to be reported in besieged eastern Ghouta, resulting in deaths, including women and children. Attacks on Damascus from eastern Ghouta are also continuing. To our great disappointment, a Syrian Arab Red Crescent warehouse in a Damascus suburb was reportedly struck by shelling. During the same period, attacks on the city of Damascus and the governorate resulted in 14 deaths and 214 injured. We are glad to know that the United Nations has mobilized and is ready to immediately support life-saving aid convoys in several areas in eastern Ghouta. We therefore call on the Council members and the wider United Nations membership to assist the Office for the Coordination of Humanitarian Affairs (OCHA) in operationalizing the delivery of humanitarian assistance in eastern Ghouta, as well as in carrying out hundreds of medical evacuations. We echo the United Nations calls on all parties to facilitate unconditional, unimpeded and sustained access to all people in need throughout the country and take all measures to protect civilians and civilian infrastructure, including schools and medical facilities, as required by international law. It is equally important to ensure, in close coordination with OCHA, the protection of medical and humanitarian workers. We must also insist that parties support United Nation agencies in the fulfilment of their mandates. In that context, Kazakhstan proposes that all-round assistance be provided to the inter-Syrian negotiations through the Astana process and that positive developments be taken advantage of to improve the humanitarian situation. My country stands for a solution in Syria based on resolution 2254 (2015), the Geneva communiqué (S/2012/522, annex) and agreements on the de-escalation zones reached through the Astana process. We regret the lack of full agreement and close coordination among the key stakeholders in managing the Syrian crisis. We also attach great importance to strengthening the inter-Syrian political dialogue with greater support from the world community. Lastly, Kazakhstan notes the need to establish closer interaction among the leading stakeholders in Syria, in particular between the Russian Federation and the United States, to improve the political process and ensure positive changes on the humanitarian track. Mr. Wu Haitao (China) (spoke in Chinese): I would like to thank Under-Secretary-General Lowcock and Under-Secretary-General Feltman for their briefings. China commends the United Nations aid agencies for their humanitarian relief efforts in Syria. The security situation in various parts of Syria, including Damascus and eastern Ghouta, has escalated recently, causing significant civilian casualties. We sympathize profoundly with the suffering of the Syrian people and condemn all acts of violence against innocent civilians. The parties concerned should take immediate measures to de-escalate the tensions in line with the relevant Security Council resolutions. The Council's unanimous adoption of resolution 2401 (2018) demonstrates the consensus and unity of its members on the humanitarian issue in Syria. We appreciate the positive efforts of the parties concerned. China welcomed Russia's announcement by Russia that it will implement the ceasefire measures and assist with the evacuation of people from conflict areas. We call on the parties in Syria to put an immediate end to hostilities in accordance with the resolution, actively coordinate with United Nations relief efforts and ensure safe humanitarian corridors in the relevant areas. A political settlement is the only viable solution to the Syrian issue. The Syrian National Dialogue Congress was recently held successfully in Sochi and has had positive results. Special Envoy de Mistura is making ongoing efforts to advance the Syrian political process. The international community should support the Syrian parties in resuming dialogue and negotiations under the auspices of United Nations mediation as soon S/PV.8195 The situation in the Middle East 28/02/2018 16/22 18-05507 as possible and in seeking a solution that is acceptable to all parties through a Syrian-owned and -led political process. That is the only way to fundamentally ease the humanitarian situation in Syria and end the suffering of the Syrian people without delay. Terrorist organizations are still launching attacks in Syria, causing significant civilian casualties and impeding United Nations humanitarian relief efforts. The international community should strengthen its cooperation on counter-terrorism, adopt unified standards and resolutely combat all terrorist organizations that are designated as such by the Security Council. Ms. Guadey (Ethiopia): We thank Under-Secretary- General Mark Lowcock and Under-Secretary-General Jeffrey Feltman for their comprehensive briefings. We would like to express our gratitude to the United Nations and its humanitarian partners for their continuing efforts to provide humanitarian assistance to millions of Syrians. As Mr. Lowcock said, the humanitarian crisis in Syria continues to be a devastating one. Military activities in various parts of the country, including eastern Ghouta, have affected the ability of the United Nations to deliver lifesaving assistance to all in need. As the report of the Secretary- General (S/2018/138) says, the conflict and other obstacles have had a disastrous effect on the level of humanitarian access. In order to address those challenges and to alleviate the Syrians' suffering, the Security Council unanimously adopted resolution 2401 (2018), demanding the institution without delay of a cessation of hostilities for at least 30 consecutive days throughout Syria so as to ensure the safe, unimpeded and sustained delivery of humanitarian aid and services and medical evacuations. As we all emphasized on Saturday after welcoming the resolution's adoption (see S/PV.8186), what is now required is its full and comprehensive implementation with the immediate engagement of all parties and those with influence on them. Of course, we understand and appreciate the fact that the United Nations is ready to provide immediate humanitarian aid across the country. However, as Mr. Lowcock just highlighted, there are still military activities in various areas. In that regard, we call on all the parties to fully implement resolution 2401 (2018) for the sake of the Syrian people, who have continued to bear the brunt of the conflict for almost eight years. We appreciate any measure taken by Member States to facilitate the implementation of the ceasefire, including the humanitarian pause and humanitarian corridor announced by the Russian Federation. At the same time, it is obvious that more needs to be done to fully implement the resolution. It is therefore imperative to take urgent and coordinated action to bring about an immediate ceasefire, thereby ensuring that the United Nations and its humanitarian partners have safe, sustained and needs-based access in order to deliver humanitarian aid to all Syrians in need of assistance. In conclusion, it is ultimately a comprehensive, Syrian-led political solution, facilitated by the United Nations on the basis of resolution 2254 (2015), that can sustainably end the humanitarian tragedy in Syria. Mr. Nebenzia (Russian Federation) (spoke in Russian): We thank Under-Secretary-General Lowcock and Under-Secretary-General Feltman for their briefings. By the way, at the outset I would like to take advantage of this opportunity to ask Mr. Lowcock where the United Nations is getting its evidence and data on deaths in Damascus, for instance. According to the Syrian authorities' information, for example, just since 22 January, 12 people have died in Damascus, while the United Nations figure is 11 for the whole month. Where is he getting his information from? The White Helmets, maybe? Today, as has been usual recently, the United States delegation devoted its statement to Russia. It told us that it knew what we were going to say today, which it does not. And I am pleased about that, because it means that it did not see our statement before the meeting began. On 24 January, the Security Council unanimously adopted resolution 2401 (2018), in an important decision aimed at improving the humanitarian situation in Syria, especially in areas where the danger of military clashes remains or there are obstacles of one kind or another to the civilian population's access to essential assistance. Today many questions have been asked — emphatic questions, rhetorical questions, questions aimed directly at us. We answered the questions asked of us during our discussion at the adoption of resolution 2401 (2018). There are a lot of people here who like to pick citations from the resolution that they like and forget the ones that do not suit them. If I may, I will quote two extracts from it, from paragraph 1 and paragraph 10. 28/02/2018 The situation in the Middle East S/PV.8195 18-05507 17/22 (spoke in English) "Demands that all parties cease hostilities without delay, and engage immediately to ensure full and comprehensive implementation of this demand by all parties, for a durable humanitarian pause for at least 30 consecutive days throughout Syria, to enable the safe, unimpeded and sustained delivery of humanitarian aid and … medical evacuations". "[U]nderscores the need for the parties to agree on humanitarian pauses, days of tranquillity, localized ceasefires and truces to allow humanitarian agencies safe and unhindered access to all affected areas in Syria". (spoke in Russian) Has everyone read the resolution? We have said, and we will say it again, that any sustained pause must be preceded by an agreement between the parties on de-escalation. The demands that military activity end overnight are either the result of a misunderstanding of the realities or a deliberate exploitation of this human tragedy. The statement by the United States delegation simply rewrote resolution 2401 (2018). What sort of joint effort, such as the Permanent Representative of France called for today, can we talk about in these circumstances after what we heard today in the United States delegation's statement? Russia has announced the establishment in eastern Ghouta of daily five-hour humanitarian pauses. Everything possible is being done to ensure that they function successfully. Specifically, medical and temporary accommodation posts have been equipped, ambulance teams organized, motor transport provided. We call on the United Nations, the International Committee of the Red Cross and other recognized humanitarian organizations to join these efforts. However, on the very first day, the militias took advantage of the announcement of the pause to go on the offensive. The same thing happened on the second day. The mortar shelling continued, including in the humanitarian operations corridors. Not a single person was able to leave the danger area. We took note of the relevant letters submitted on behalf of the illegal armed groups. We were told previously that the most convenient way of informing Council members about them was being sought. It has been found and it is indeed highly original — directly through the work e-mail addresses of all the political coordinators, meaning that someone deliberately sent the relevant contact information to dubious individuals from the ranks of the radical Syrian opposition. It is very similar to the situation that occurred when information about the closed negotiations on humanitarian resolutions became available to Western media agencies. However, we hope that the opposition leaders are serious and that their deeds will match their words. We are expecting clear guarantees in that regard from the militias' foreign sponsors, many of whom are seated around this table. The first thing that is needed is a definitive repudiation of the terrorist organizations. It has to be understood that terrorists continue to be a legitimate target of military operations, and we will not stand on ceremony with them. Overall, we have to decide on the most effective way to neutralize Jabhat Al-Nusra in eastern Ghouta. Why can't some members show a willingness to cooperate on that issue? Or do they not want to? The information background to this issue is overheated to the point of no return. If we had not adopted resolution 2401 (2018), it is difficult even to imagine what the Western media outlets would have made of it or how they would have portrayed Russia. But even now, when the resolution has been adopted, our Western partners act as if everything in it pertains solely to Damascus and Russia, and that its successful implementation depends almost entirely on the will of our two countries, while they, the self-styled champions of humanity, somehow imagine that they have an exclusive right to lecture us on the subject. In various media outlets, especially American ones, there have been false allegations that we mock the tragedy of this war and the situation in eastern Ghouta, and that we say that the campaign is exaggerated and fake. I will ask these humanistic gentlemen once again: Where were they when American aircraft blew Raqqa off the face of the Earth? Where were the cries and the hand-wringing? Months have passed since the terrorists were banished from that city and yet it is still uninhabitable. On top of that, there are new reports of 24 civilian casualties from Coalition air strikes in Deir ez-Zor province. Who are they — second-class citizens? Or when innocent people die from democratic bombs, is that somehow immaterial — perhaps even honourable? We urge the United Nations — in fact, we insist — to send an assessment mission to Raqqa as soon as possible, and that the Coalition, which is in de facto control of the area, give it all necessary support. We also expect that instead of establishing quasi- S/PV.8195 The situation in the Middle East 28/02/2018 18/22 18-05507 administrations in areas liberated from the Islamic State in Iraq and the Levant, the Coalition leadership will come up with a plan to turn them over to the central authorities, in consideration of the Security Council's repeated affirmations of Syria's sovereignty and territorial integrity. That would be a great deal more constructive than the relentless quest to find what is a non-existent basis in international law for maintaining its presence on Syrian territory. If Council members have interesting ideas on how to raise the profile of local Government and find effective ways to rebuild the ethnic and religious balance that existed before the war, they should present them to the Syrians in the negotiations in Geneva and let them decide the issues for themselves through the mediation of the United Nations. We also demand that the Coalition open humanitarian access to the territory it is occupying around the Al-Tanf military base in order to bring aid to the residents of the Rukban camp as soon as possible. By the way, that is also a provision of resolution 2401 (2018). It is not for nothing that we keep saying that what is going on is painfully reminiscent of the situation in eastern Aleppo when the West unleashed a wave of monstrous anti-Russian hysteria. We are the only country being asked to implement resolution 2401 (2018). We are being criticized for instituting humanitarian pauses. Some claim that there are not enough of them. Demands, demands, demands. For some reason, someone is always bossily demanding something of Russia. Britain's Foreign Secretary has altogether decided that he is the prosecutor who is threatening to punish our country. Apparently, he called for today's meeting to be convened. He said so himself. The Russian Centre for Reconciliation of Opposing Sides in the Syrian Arab Republic is making daily and hourly efforts to achieve a cessation of hostilities, establish humanitarian pauses and ease the suffering of civilians. May I ask what other members have done to implement resolution 2401 (2018)? Has even one of their countries lifted a finger? Have they brought their influence to bear on those whom they consider the moderate opposition? Have they persuaded them to lay down their weapons and stop taking hostages? The hugely complex issue that the Syrian conflict represents is being used for unscrupulous purposes. The rivers of tears roll down only when the next stronghold where militias and terrorists mingle is threatened, at which point an unheard-of level of action kicks in. The real aim is the regime, as some members like to refer to the lawful Syrian authorities. Any hint of its success in fighting terrorism on its own territory is a thorn in their side. They are ready to use any means to stop it. This is a warning. We know about the chemical evidence being fabricated in order to blame Damascus. We know about the meetings on the subject, where they are being held and who is taking part in them. Today we once again heard unsubstantiated allegations about the Syrian Government's use of chemical weapons. I am tired of asking if members understand the futility of Damascus using chemical weapons from both a military and a political point of view, and the completely believable probability of militias using chemical provocations. I think they do understand it perfectly, but they persist in seeking an excuse for military intervention. United States officials, and the head of the Foreign Office and others, have already talked about military strikes against Syria, and it is obvious where that intellectual activity is heading. We urge everyone to stop the dirty tricks and join the concerted efforts to alleviate the humanitarian situation in Syria by implementing the resolution we have just adopted. We hope that the United Nations generally and Mr. Lowcock personally, as Under-Secretary-General for Humanitarian Affairs and Emergency Relief Coordinator, will rise to the occasion. We have circulated a draft presidential statement on the resolution's implementation. We have placed it under the silence procedure until 1 p.m., and we call on the Council to adopt it. We hope that there will be no objections before one o'clock. I will take the liberty of reading it out. (spoke in English) The Security Council, with reference to its resolution 2401 (2018), urges all parties to implement it and, to this end, further urges all armed groups and all Member States with influence on them to ensure the safety of the announced humanitarian corridors for evacuation from eastern Ghouta. The Security Council calls for the establishment of similar humanitarian corridors in Al-Tanf and Rukban. The Security Council requests the Secretary-General to expeditiously send a mission to Raqqa to assess humanitarian needs there. 28/02/2018 The situation in the Middle East S/PV.8195 18-05507 19/22 (spoke in Russian) And by the way, we, like the other members of the Security Council, believe that there can only be a political solution to the Syrian conflict. We are doing everything we can to achieve that, and certainly somewhat more than those who have been spreading fire and fury today. We propose, as we have always proposed, that they join in these efforts, rather than throw up road blocks in an attempt to serve their own geopolitical agendas. The President (spoke in Arabic): I shall now make a statement in my national capacity. First of all, the delegation of Kuwait aligns itself to the statement made by the representative of Sweden on behalf of our two countries as co-penholders on the issue of Syria. We thank Mr. Mark Lowcock, Under- Secretary General for Humanitarian Affairs, and Mr. Jeffrey Feltman, Under-Secretary-General for Political Affairs, for their briefings. Four days after the adoption of resolution 2401 (2018), which demands that all parties cease hostilities throughout Syrian territory for 30 days, I would like to make the following points. We have said from the outset that resolution 2401 (2018) is only the first step towards improving the humanitarian situation in Syria. However, to date we have not seen the implementation of the provisions of the resolution — not even a partial implementation — as we heard from Mr. Lowcock this morning, in particular in eastern Ghouta. The Council demonstrated unity in adopting the resolution and it is up to us now to ensure that all its provisions are implemented in full and immediately in order to alleviate the suffering of our brethren in Syria and to protect civilians. The resolution is binding on all, in accordance with Article 25 of the Charter of the United Nations. Secondly, we welcome the fact that the United Nations is ready to come to eastern Ghouta and other besieged areas so as to deliver all kinds of aid and assistance to those that need them. We call on all the parties to the conflict in Syria to uphold international humanitarian law and abide by the provisions of the resolution, which cover all the various aspects that are causing the daily suffering of the Syrian people. Thirdly, we underscore the importance of members of the Council making their contribution by spurring all the parties to the conflict in Syria to immediately implement the provisions of resolution 2401 (2018), keeping in mind that, as co-penholders, we are committed to closely follow its implementation, including ensuring a briefing by the Secretariat 15 days after the adoption of the resolution. I now resume my functions as President of the Council. In accordance with to rule 37 of the Council's provisional rules of procedure, I invite the representative of the Syrian Arab Republic to participate in this meeting. I now give the floor to the representative of the Syrian Arab Republic. Mr. Ja'afari (Syrian Arab Republic) (spoke in Arabic): The Syrian Government has examined the forty-eighth monthly report of the Under-Secretary-General for Humanitarian Affairs, and, yesterday morning, as usual, we sent a formal letter to the Secretary-General and to the President of the Security Council setting forth the position of the Syrian Government on the report. We are realistic. We know well that the United Nations is not a charitable organization. That is clear given that it has been unable to implement the principles of the Charter and international law since its inception — and the Palestinian question is a case in point. There have been other failures by the United Nations: in Iraq, Libya, the former Yugoslavia, Grenada — for those who have forgotten Grenada — Nicaragua, and the list goes on. However, I hope we can preserve the United Nations as an organization even as it continues to lack charitability. I would now like to make the following points. First, the Syrian Government is fully committed to the principles of international law and international humanitarian law, as well as Syrian law and the Syrian Constitution, all of which stipulate that the Syrian Government has the responsibility to ensure the safety and security of Syrian citizens and protect them from terrorist groups. Secondly, the current report, just like previous reports, has a great flaw, namely, that the authors of the report continue to rely on politicized sources, open sources and unreliable figures. At the same time, the report continues to ignore credible Government sources and even the reports issued by the representatives of the United Nations in Syria. Those representatives, along with the reports they have submitted to the United Nations in New York, acknowledge the efforts S/PV.8195 The situation in the Middle East 28/02/2018 20/22 18-05507 of the Syrian Government and its cooperation on the humanitarian issue. However, none of this information that reaches New York appears to be mentioned in the report, as if by miracle. Thirdly, the Syrian Government condemns the authors of the report — the Office of the United Nations High Commissioner for Human Rights and the Office for the Coordination of Humanitarian Affairs — especially after the adoption of resolution 2401 (2018), for their failure to mention the Turkish aggression against the Syrian city of Afrin. That aggression has claimed the lives of many people, including women and children, destroyed public and private facilities and has led to the displacement of the city's inhabitants and a severe shortage of humanitarian goods. However, Afrin is not eastern Ghouta, eastern Aleppo, Fo'ah or Kefreya. Fourthly, the Syrian Government fully rejects the failure of the authors of the report to mention the catastrophic impact of the so-called International Coalition and its members. The Coalition, which has claimed the lives of hundreds of civilians and members of the Syrian forces who are fighting Da'esh, committed two new massacres yesterday that claimed the lives of 29 civilians and injured dozens, most of them women and children, in the villages of Sha'fa and Thahret Allouni in eastern Deir ez-Zor. It appears that the International Coalition is focused on this part of eastern Deir ez-Zor because it is home to civilians who do not host Da'esh or Al-Nusra Front terrorists. The Coalition has also destroyed the city of Raqqa, as my colleague the representative of the Russian Federation just noted. My Government calls once again for dismantling this illegitimate aggressive Coalition and for an immediately stop to its crimes against the Syrian people. The Russian military issued a communiqué today saying that the areas under the control of the allies and agents of the United States in Syria are witnessing the worst humanitarian crisis currently in the country. Those areas have become black holes, just like the black holes in outer space. With regard to the situation in eastern Ghouta, the Syrian Government believes that the current deterioration in the situation is due to the fact that terrorist groups there have launched attacks against residential zones and military targets. Up until yesterday, they had launched more than 2,180 missiles and mortars against the city of Damascus. Those attacks claimed the lives of 66 civilians and injured 474 others. Government forces have been forced to respond to those attacks and to carry out their constitutional responsibility in guaranteeing security and safety for the citizens. My Government condemns the use, by the authors of the report, of the term "besieged areas" when considering the situation in eastern Ghouta, in rural Damascus. Under pressure from influential countries in and outside of the Council, they continue to deliberately ignore the fact that people in eastern Ghouta are besieged from within by the various armed terrorist organizations operating there. Those terrorist organizations are exploiting civilians and using them as human shields. They are seizing and monopolizing humanitarian assistance, distributing the aid to their supporters or selling it at exorbitant prices, as was the case in eastern Aleppo. Syria regrets the failure of the authors of the report to refer to the suffering of thousands of kidnapped people who are in eastern Ghouta prisons and other places where the terrorist groups are spread. The kidnapped people include women, children and elderly. These people were kidnapped from their homes and places of work and have been subjected to the worst forms of torture. There are civilians, including from city of Adra and from Latakia, who were kidnapped from their homes five years ago. The Syrian Government also condemns the statements by the Secretariat and reports of the Secretary-General, which continue up till now to disregard the suffering of 8 million civilians in the capital Damascus as a result of hundreds of missiles and mortars launched daily from terrorist groups within eastern Ghouta. The accusations by the authors of the report, like those of the Western countries that have influence on them, that the Syrian Government is allegedly besieging Ghouta have been consistently refuted. They have proven to be unfounded, as we have seen in recent reports noting that the Saudi regime provided "aid" to eastern Ghouta in February. That proves, first, that eastern Ghouta is not besieged and, secondly, that it is possible to access it. In particular, the terrorist groups in Ghouta continue to receive arms and munitions from Governments that support terrorism, including Saudi Arabia's so-called humanitarian assistance. The Syrian Government is more committed than anyone to protecting its citizens across Syria. In that 28/02/2018 The situation in the Middle East S/PV.8195 18-05507 21/22 regard, it has taken all necessary measures to protect its citizens and to respond to the attacks of terrorist groups in eastern Ghouta. We have sought to protect these civilians from the terrorists by establishing a humanitarian corridor to ensure their exit from eastern Ghouta. We announced the humanitarian corridor only hours after the adoption of resolution 2401 (2018) in order to ensure the safety of civilians — in cooperation with our Russian friends and allies. We have provided them with shelter, food, medicine and medical care at the expense of the Syrian Government, not the Office for the Coordination of Humanitarian Affairs. The Syrian Government has also called on members of the armed groups to lay down their weapons, cease their terrorist activities inside residential areas and engage in national reconciliation efforts. However, those terrorist groups, including the Al-Nusra Front, Jaysh al-Islam and Faylak ar-Rahman, have forcibly prevented civilians from reaching the corridor, as some members of the Council may know. They also sought to target the humanitarian corridor after it was announced, through the use of mortars. As for the letter sent by the terrorist Mohamed Alloush, it is a clear indication that he rejects the exit of civilians from Ghouta. It is clear that he wants to use them as human shields. There seems to be a new trend in the United Nations to circulate a letter from a terrorist group as an official document. That is an innovation at the United Nations. There is no respect for the Member States concerned. We have followed closely the way resolution 2401 (2018) was adopted and today's statements and briefings. We can clearly say that the main goal behind the adoption of the resolution is neither to reach a clear truce or ceasefire, as some may claim, nor to protect civilians and meet their needs. The main goal was to use the Security Council once again as a means to prevent any progress by the Syrian army and its allies in the fight against the terrorist groups that are targeting the city of Damascus. I say that for the thousandth time. How else to explain the fact that the resolution fails to refer to any Council resolution on counter-terrorism? Who can explain to us the strong resistance of some States during the negotiations on the draft resolution to any text that excludes Da'esh, the Al-Nusra Front and the terrorist groups affiliated with them from the supposed ceasefire? For three days, the Council has continued to negotiate the issue of whether to include or exclude them. The false humanitarian propaganda on the situation in eastern Ghouta coincided with another campaign under the supervision of the United States, claiming the use of chemical weapons again in Syria, in areas under the exclusive control of terrorists or, I should say, the White Helmets. Today, The New York Times published a Tin-Tin style, childish report claiming that there is cooperation on the chemical issue between my country and the Democratic People's Republic of Korea. The article is a full-page report on the front page of The New York Times. It seeks to tarnish the image of the Syrian Government and the Democratic People's Republic of Korea. It ends by saying that this information is not substantiated. "Though experts who viewed the report said the evidence it cited did not prove definitively that there was current, continuing collaboration between North Korea and Syria on chemical weapons." That is a word-for-word quote from The New York Times. It seems that The New York Times is not up to date on what is going on in the world. It seems that the New York Times does not know that the American vessel, the MV Cape Ray, destroyed the chemical arsenal voluntarily submitted by the Syrian Government after joining the Chemical Weapons Convention and the Organization for the Prohibition of Chemical Weapons (OPCW), as a full member. That is old information, déjà vu, as is said in French. However, it seems that The New York Times has decided to address this issue today. I will read a communiqué that we received just now of information that I think should be taken into consideration when addressing the issue of the use of chemical weapons in Syria. And I can tell the Council that terrorists will use chemical weapons in Syria. On the morning of 20 February, four days ago, three Turkish trucks carrying chlorine entered Idlib governorate through the Bab Al-Hawa crossing. I think that The New York Times should verify that information. Two trucks stopped in the village of Qalb Loze in Idlib, and the third continued its way to Al-Habit village in northern Idlib. Information available to the Syrian Government points to the fact that terrorists are currently preparing for a chemical weapon using the substance of chlorine on a large scale and to then accuse the Syrian Arab Army of using such weapons. Those terrorists have clear instructions from Western and Turkish intelligence to fabricate a chemical attack before 13 March, because S/PV.8195 The situation in the Middle East 28/02/2018 22/22 18-05507 it is on that date that the eighty-seventh session of the Executive Council of the OPCW will be held. According to the information I received just now, the two trucks are currently in the school of Qalb Loze village. Other cars and terrorists are also currently in the school, which they have turned into a warehouse for chemical weapons. As for the third truck, it is currently in a centre belonging to the Hay'at Tahrir Al-Sham, which is a Turkish agent, in the north-eastern part of Al-Habit village. A vast number of terrorists are currently unloading the truck there. In providing the Security Council with this information, we affirm that these terrorists, at the instructions of their operators, will use these chemical weapons before 13 March. The main responsibility for ending hostilities lies with those countries that have real influence with terrorist groups in Ghouta and other parts of Syria. They should compel these terrorist groups to stop their terrorist activities and allow civilians to leave those areas, which are used by these groups as a base to launch their terrorist attacks. There is in this Organization a group of five countries that are shedding tears over the humanitarian situation in Syria. Unfortunately, some of them are members of the Council. They have invited Member States to watch a movie about the White Helmets, two days from now in the Economic and Social Council Chamber here at the United Nations. Some members of the Council are advocating for a group that has been designated as a terrorist group by the Council. I hope that the Council will address the information I have provided seriously and appropriately. The President (spoke in Arabic): As this is the last scheduled meeting of the Council for the month of February, I would like to express the sincere appreciation of the delegation of Kuwait to the members of the Security Council, especially my colleagues the Permanent Representatives, their respective staff and to the secretariat of the Council for all the support they have given to us. Indeed, February has been a busy month, and one in which we rallied to consensus on several important issues within our purview. We could not have done it alone or without the hard work, support and positive contributions of all the delegations and the representatives of the Secretariat, as well as all the relevant conference service officers, interpreters, translators and security staff. As we end our presidency, I know I speak on behalf of the Council in wishing the delegation of the Netherlands good luck in the month of March. I now invite Council members to informal consultations to continue our discussion on the subject. The meeting rose at 12.45 p.m.

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. ; United Nations S/PV.8164 Security Council Seventy-third year 8164th meeting Tuesday, 23 January 2018, 3 p.m. New York Provisional President: Mr. Umarov. . (Kazakhstan) Members: Bolivia (Plurinational State of). . Mr. Llorentty Solíz China. . Mr. Shen Bo Côte d'Ivoire. . Mr. Tanoh-Boutchoue Equatorial Guinea. . Mr. Ndong Mba Ethiopia. . Ms. Guadey France. . Mr. Delattre Kuwait. . Mr. Alotaibi Netherlands. . Mr. Van Oosterom Peru. . Mr. Tenya Poland. . Ms. Wronecka Russian Federation. . Mr. Nebenzia Sweden . Mr. Skoog United Kingdom of Great Britain and Northern Ireland . Mr. Allen 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). 18-01889 (E) *1801889* S/PV.8164 The situation in the Middle East 23/01/2018 2/11 18-01889 The meeting was called to order at 3.05 p.m. Adoption of the agenda The agenda was adopted. The situation in the Middle East The President: The Security Council will now begin its consideration of the item on its agenda. Mr. Nebenzia (Russian Federation) (spoke in Russian): I should like at the outset to apologize to the members of the Security Council and the Secretariat for the fact that I ruined their siesta today. We have requested the convening of an open meeting of the Security Council because the issue that we intend to raise is far too important for the discussion to be held in closed consultations. We have nothing to hide. When we discussed Syria in consultations yesterday, many touched on the importance of establishing a new structure to investigate instances of chemical-weapons use in Syria to supplement the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism (JIM), which fully discredited itself. We have never forgotten this issue, and we have consistently recalled in meetings our readiness to continue consultations on this matter, as noted by Minister Lavrov to the Secretary-General last week. Yesterday, however, we were unable to rise to that call. Today, upon instruction from our capital, it is my honour to report the following. Russia has consistently stressed the importance of taking the most serious approach to the problem of the manufacture and use of chemical weapons. We are troubled by manifestations of chemical-weapons terrorism in the Middle East, which are not limited to Syrian territory. Unfortunately, the JIM, which no longer exists, caused the collapse of the investigation, which from a scientific and technical perspective was an utter failure and became an instrument for political manipulation. Members of the international community and the Security Council were well aware of the Russian specialists' scrupulous analysis of the conclusions of the JIM. In an attempt to interpret certain elements of the Russian approach, during consultations on 9 January the United States delegation circulated the relevant document. However, at no point in the document was there even an attempt to approach the matter from a professional standpoint. The so-called refutations of our position do not stand up to any criticism. I invite Council members to familiarize themselves with the material supporting our position in the response that we circulated yesterday as an official Security Council document. Today, incidentally, senior representatives of the United States Department of State made further unfounded accusations alleging that Russia is hindering international verification of the facts of the use of chemical weapons in Syria. We have already responded to that, and anyone who wants to can read Russia's Deputy Foreign Minister Ryabkov's comments on the issue. No one has called more than we have for a further investigation — a professional one rather than a simulacrum — into the incidents involving the use of chemical weapons in Syria, and at the moment we are still trying to get the Organization for the Prohibition of Chemical Weapons (OPCW) to send its specialists to Syria to see for themselves the stockpiles of chemical weapons left by militants in liberated areas that the Syrian Government has discovered. By the way, during yesterday's consultations, following the reports of various recent incidents involving the use of toxic substances in Syria, which have yet to be verified, the representatives of the United States and the United Kingdom — without a second's pause or any evidence, let alone an investigation — hastened to declare them the work of what they refer to as the Syrian "regime". Now they are trying to drag Russia into it too. Secretary of State Tillerson brought this up in Paris today at the meeting of the so-called international partnership of States against impunity for the use of chemical weapons, basing his argument on an incident that allegedly occurred yesterday in eastern Ghouta. However, his statement was devoted almost exclusively to Russia. By the way, does nobody find it strange that this alleged incident, whose genuineness has yet to be confirmed — as does the identity of its perpetrators, if it is genuine — coincided very conveniently with the meeting in Paris and the forthcoming Syrian national dialogue conference in Sochi? An amazing coincidence. Some States are persisting in their attempts to push through an anti-Damascus verdict at the OPCW at all costs, and thereby undermining that respected organization's authority. Others are seeking to scrape together a narrow alliance of anti-impunity-ites through non-legitimate formats. In November of last year, Russia, working with others of like mind, put together draft resolution 23/01/2018 The situation in the Middle East S/PV.8164 18-01889 3/11 S/2017/968, which would have ensured that the JIM's activities conformed to the the high international standards of the Chemical Weapons Convention, which guarantee a genuinely impartial and professional investigation. The initiative was blocked by a number of delegations at the time. We want to rise above those differences and propose creating a new international investigative body that could establish the facts that the Security Council needs in order to identify those who used toxic substances as weapons, based on irreproachable, irrefutable information from transparent, credible sources. It must be professional and non-politicized. We have prepared a draft of such a resolution and ask that the Secretariat circulate it. We hope that Council members will study our initiative with their capitals as soon as possible. We are ready for substantive consultations. Mrs. Haley (United States of America): Russia has convened us with almost no notice, and then put forth a proposal that it hopes will distract from the new French initiative to hold accountable those who use chemical weapons. Today, Russia is again doing what it does best with regard to chemical weapons. It is running from the facts. It has the audacity to lecture the Security Council about how to stop the use of chemical weapons. I know that I have said this before, but it is worth repeating. In the past year, Russia exercised the right to veto three times to kill the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism (JIM) in Syria. All by itself, Russia killed the Mechanism, which we had specifically tasked with identifying those responsible for using chemical weapons in Syria. Russia should look in the mirror before bringing us into the Security Council to talk about chemical weapons. Earlier this week, we received yet another report that the Al-Assad regime had used chlorine gas on its own people. Dozens of civilians had to be treated for suffocation. Syrian children were literally gasping for breath as chlorine gas surrounded them. Of course, it is no coincidence that this week's chlorine-gas attack reportedly happened in the exact place that the Al-Assad regime is trying to take over militarily. We know that it resorts to such brutal tactics when it wants to retake territory, without any regard for innocent civilians, and we know that Russia has looked the other way for years while its Syrian friends use those despicable weapons of war. Russia is complicit in the Al-Assad regime's atrocities. Will the representative of the Russian Federation say anything at all today about the suffering caused by Al-Assad's barbaric tactics? Will it hold Al-Assad to account? Of course not. It never does. It is therefore fitting that Russia brought us here on the same day that a new initiative on accountability for chemical weapons has been introduced in Paris. Today, France launched an international partnership against impunity for chemical weapons. We strongly support that effort and commend France for its leadership. More than 25 like-minded countries have come together to share and preserve information on who has used chemical weapons and to make sure that the perpetrators will be held accountable. Make no mistake — the United States, together with the Council, will continue to pursue those who have used chemical weapons to ensure that they are held accountable for their atrocities. Russia says that it has concerns about this French initiative to share evidence of the use of chemical weapons. That is no surprise. Russia opposed the Joint Investigative Mechanism because it collected facts about who used chemical weapons in Syria. Now Russia is questioning the French effort to collect facts on who used chemical weapons. What can we conclude? To put it simply, when Russia does not like the facts, it tries to distract the conversation. That is because the facts come back over and over again to the truth that Russia wants to hide, which is that the Al-Assad regime continues to use chemical weapons against its own people. Today, Russia once again threw around many different accusations. Again, that is not surprising. Russia often puts out misleading and unfounded claims to confuse the conversation about chemical weapons. In fact, this happens so often that we recently wrote to the Security Council with a detailed assessment of Russia's misleading claims. The letter is public and available for anyone to see. We encourage everyone to take a look at it for themselves. Here is the bottom line. The Security Council gave the Joint Investigative Mechanism a mandate to tell us who used chemical weapons in Syria. When investigators found the Islamic State in Iraq and the Sham to be responsible, Russia was fine. When the investigators found that the Al-Assad regime had used them, Russia tried to find any excuse to poke holes in the investigation and threw up smoke to question the findings. But hat is not how independent investigations work. You do not get to question the findings when they do not go your way. We are therefore not going to accept any Russian proposal that undermines our S/PV.8164 The situation in the Middle East 23/01/2018 4/11 18-01889 ability to get to the truth or that politicizes what must be an independent and impartial investigation. If the Russians want to work in good faith towards that goal, we are ready to re-establish the JIM, with its original, independent and impartial mandate, right now. But anything less is unacceptable. To be crystal clear: the United States supports accountability for anyone who uses chemical weapons. We agree with Russia that the Islamic State in Iraq and the Sham must be held accountable for its use of such weapons, as the Joint Investigative Mechanism has found. But the difference between the United States and Russia is that we believe that no one should be let off the hook. Chemical weapons must never be used. Russia can continue to talk for as long as it wants about chemical weapons. It can bring it up in the Security Council Chamber as often as it wants. We welcome the debate. The United States and the international community will not be fooled. We remain steadfast in pursuing accountability for those who use chemical weapons. We stand strong in doing all we can to preserve the norm against their use. We remain forever committed to preserving the truth about what the Al-Assad regime has done in Syria and, sadly, what it will likely continue to do. Mr. Delattre (France) (spoke in French): We meet today after receiving news about another chemical attack in Syria — this time in Douma — which resulted in more than 20 victims, including women and children. Furthermore, the attack was penetrated in a de-escalation zone. We are closely following all available information. We expect that the international investigative mechanism in place — in particular the Fact-finding Mission — will shed light on the attack. As we commemorate the one hundredth anniversary this year of the end of the First World War, during which chemical weapons produced on an industrial scale were used for the first time in history, repeated chemical-weapon attacks in Syria are an affront to the human conscience and a violation of the most fundamental norms of international law. The facts prove that the scourge continues to exist. Last year in Syria, on 4 April, more than 80 people, including women and children, were killed by a powerful nerve agent. Four years prior, 2,000 Syrian civilians were gassed in Ghouta with sarin gas. The use of chemical weapons was confirmed by the Organization for the Prohibition of Chemical Weapons (OPCW). The OPCW-United Nations Joint Investigative Mechanism (JIM) clearly determined that the Syrian regime and Da'esh were responsible for those attacks. France itself independently confirmed that the Syrian regime was responsible for the attack perpetrated on 4 April. Since 2013, investigations have revealed more than 100 allegations of the use of chemical weapons, primarily in Syria but also in Iraq and Malaysia. Chlorine gas, sarin, mustard gas and VX — all deadly nerve agents — have returned to the forefront of the international arena a century after the horrors of the First World War. Gruesome images of the victims of such weapons of terror, which we thought we had long ago left behind, have also resurfaced. We cannot allow the use of such loathsome weapons to become commonplace. They destabilize entire regions and threaten everyone's security. They increase the risk of chemical terrorism, which we all fear. They also weaken the regime against chemical weapons as well as the entire non-proliferation regime. They undermine international law and call into question the outcome of international forums that have been held for decades. That is why we must take action. We owe it to history; it is a responsibility we must shoulder together. Those of us who claim to be committed to the non-proliferation regime and helped to build it should bear that in mind. Let us be clear: those who hamper our efforts to combat impunity endorse de facto impunity for the perpetrators of such chemical attacks. They prevent us from deterring and bringing to justice those who participated in chemical-weapon programmes and those Governments and entities that give the orders to carry out attacks. We therefore cannot turn a blind eye and allow them to continue — and all the more so, and I repeat this, given that the chemical-weapon non-proliferation regime is the most developed and successful of all international non-proliferation regimes. Allowing it to be weakened without taking action would be tantamount to accepting the erosion of the entire non-proliferation regime on weapons of mass destruction, which we built together, step by step, over decades and which now serves as the backbone of the international security architecture and one of multilateralism's main accomplishments. France has therefore proposed the establishment of a new international partnership to combat impunity for the use of chemical weapons by anyone — State and non-State actors alike. That partnership was launched yesterday in Paris at a conference convened by the 23/01/2018 The situation in the Middle East S/PV.8164 18-01889 5/11 French Minister for Foreign Affairs, Mr. Jean-Yves Le Drian, at which representatives of 24 States were in attendance to reiterate their willingness to work together to counter the threat. I should like to mention just a few of the partnership's ambitious commitments. They include the transfer and sharing of information, when possible, about the perpetrators of attacks; a commitment to impose national or international sanctions against entities and individuals concerned; assistance for building State capacity with regard to designations and sanctions; and the publication of a single, consolidated list of the names of individuals involved in attacks. Criminals who claim responsibility for developing and using such barbaric weapons must know that they will not go unpunished. Once again, this is about the future of the entire collective security system. One should not be able to violate the most basic norms without eventually facing the consequences. Owing to obstruction on the part of certain countries, we were unable to renew the JIM's mandate at the end of last year. Yesterday's consultations on Syria confirmed that an overwhelming majority of the members of the Security Council do not agree with the current impasse. In that regard, we take note of the proposal made today by Russia. We will consider it in the light of the principles I have just outlined. The new partnership launched in Paris does not aim to replace international instruments and the investigative mechanism established by the United Nations and the OPCW. Instead, it seeks to complement and bolster that structure by making a new operational instrument available to the multilateral system and the international community. It will assist investigations and help the international justice system in its work. It is neither an anti-Syrian instrument nor an exclusive club of countries. All countries can join this pragmatic and open partnership by adhering to its statement of principles. Through the partnership, they will show their commitment to law, international stability, justice and security in order to end impunity for the perpetrators of chemical attacks and their accomplices. We must therefore work through the partnership to consolidate the regime prohibiting chemical weapons. The cornerstone of the partnership was laid in Paris and embodies our faith in effective and demanding multilateralism. In an effort to take immediate action, I can confirm that France has imposed asset-freezes on networks involved in the proliferation of chemical weapons in Syria. In conclusion, I recall that there will be no justice or sustainable peace in Syria without putting an end to impunity. How can we continue to defend the regime and reiterate its willingness to speak in good faith and seek a political solution when that very same regime employs barbaric weapons against its own people? There has never been a larger gap between words and deeds. At the United Nations in both Vienna and Geneva, I said that we must work together to reach a political solution in Syria. Implementing an inclusive political solution as outlined in resolution 2254 (2015), which serves as our guidepost now more than ever, will depend upon a neutral environment in Syria guaranteed by the regime's clear commitment to credible constitutional change and democratic elections. It is the only way to permanently end the suffering of Syrians. We continue to believe that we can, and must, bring the Security Council together to proceed in that direction. Mr. Allen (United Kingdom): When I heard today that Russia had called for an urgent meeting on the use of chemical weapons in Syria, I was glad that we could return to an issue on which the Council has a duty to ensure that those responsible are held to account. That duty is even more pressing today, because yet another heinous attack on civilians was reported yesterday to the Council by the Secretariat. In that attack, in Douma, in eastern Ghouta, at least 21 civilians were treated for symptoms consistent with exposure to chlorine. That followed another reported attack in eastern Ghouta on 13 January, affecting six people. In 2016, the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism (JIM) found in three cases that the Syrian regime had used chlorine gas to attack civilians. Last year, it found that the regime had used sarin in Khan Shaykhun. Now, as the regime is escalating its attacks on eastern Ghouta in an attempt to force the besieged opposition to surrender, we remain deeply concerned about continuing reports of the use of chemical weapons in Syria. In all of this, we should not forget that it was the regime's 2013 attack on eastern Ghouta, using sarin, that led to the Council's adoption of resolution 2118 (2013), which had the clear, unanimously endorsed aim of disarming Syria's chemical-weapon programme. Throughout that process, Russia has claimed to be acting as a leading Power, a guarantor. But when the Al-Assad regime deliberately ignored its obligation to stop using chemical weapons and continued to do so with careless regard for human life, Russia chose to S/PV.8164 The situation in the Middle East 23/01/2018 6/11 18-01889 abuse its power of veto to protect that regime. Russia says that it supported the renewal of the JIM mandate and that it was the rest of us who killed it, because we could not agree with Russia's terms. Yet Russia's proposed draft resolution would have removed the JIM's ability to investigate the Al-Assad regime, which has been found responsible for multiple attacks. Russia has made it clear several times that it will not support a new investigative mechanism as long as it has the power to hold to account a State Member of the United Nations, and it seems, from a rapid reading of the latest text, that this proposal is another attempt to shift attention to non-State actors. The Russians have even claimed that Syria is a signatory in good standing to the Chemical Weapons Convention. It is not. It has not completed its declaration. The Organization for the Prohibition of Chemical Weapons has repeatedly warned of inconsistencies, gaps and omissions. Russia has great influence over the Al-Assad regime. For the sake of the Syrian people and for preventing the future use of chemical weapons, we call on Russia to persuade its Syrian friends to get rid of their chemical weapons and comply fully with the Chemical Weapons Convention. By ending the JIM, Russia also stopped its investigations of chemical attacks by Da'esh. The investigators had found that those terrorists had carried out at least two such attacks. We condemn Da'esh unreservedly for its use of these vile weapons, which is yet another reason why we must defeat those terrorists once and for all. The United Kingdom was proud to join the international partnership against impunity for the use of chemical weapons led by our French colleagues today in Paris. The use of chemical weapons is barbaric, illegal under international law and must stop. We must ensure that we can re-establish a mechanism to ensure accountability. We all know where the obstacle to that lies. In response, we will only redouble our efforts to pursue accountability for these crimes. Mr. Van Oosterom (Netherlands): The Kingdom of the Netherlands is deeply shocked by the ongoing attacks using chemical weapons in Syria. The Secretariat briefed the Council yesterday on yet another alleged chemical-weapon attack, the second this month. Two surface-to-surface projectiles targeted eastern Ghouta, releasing what is suspected to be chlorine. The attack resulted in injuring 21 people through exposure to chlorine, of whom eight were men, six women and seven children. Furthermore, there are shocking estimates of 130 chemical attacks between 2012 and 2017, with more than 60 pending allegations of chemical-weapon use in Syria still to be investigated by the Organization for the Prohibition of Chemical Weapons (OPCW) and its Fact-finding Mission. The Netherlands condemns in the strongest terms the use of chemical weapons by any State or non-State actor. I would now like to make three points. First, accountability for the use of chemical weapons in Syria is neither optional nor negotiable. Secondly, it is unacceptable that four years after Syria joined the Chemical Weapons Convention, its declaration is still unable to be verified as accurate and complete. Thirdly, the Netherlands will use its membership of the Security Council to bring accountability to the fore. We regret the dismantling of the OPCW-United Nations Joint Investigative Mechanism (JIM). We were convinced of the professionalism and independence of the JIM's work, and its results still stand. The Council should shoulder its responsibility in that regard. In particular, the countries on the Council with influence on Syria should use it with the Syrian regime to convince it to refrain from further chemical-weapon attacks, acknowledge its past use of such weapons and complete its chemical-weapon declaration. As long as the Council remains deadlocked, our focus on accountability will not stop here. We will look for complementary measures so that impunity will not prevail. We therefore thank France for taking the initiative to establish an international partnership against impunity for the use of chemical weapons. The Netherlands participated in the meeting of the partnership that took place in Paris today. The Paris initiative aims to collect evidence of the use of chemical weapons anywhere in the world. It will enable States to take action to uphold the international norms against the use of chemical weapons. It represents a political commitment to increasing pressure on those responsible for the use of chemical weapons, and the Kingdom of the Netherlands is fully committed to that goal. Furthermore, the International, 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 Independent International Commission of Inquiry on the Syrian Arab Republic; and national prosecution in third countries, as well as sanctions, remain instrumental for achieving accountability for the crimes committed 23/01/2018 The situation in the Middle East S/PV.8164 18-01889 7/11 against the Syrian people. We must use all the tools available to us to achieve accountability. In conclusion, the Netherlands remains convinced that a referral of the situation in Syria to the International Criminal Court in The Hague is by far the best option for achieving accountability for the extremely serious crimes that have taken place in Syria. Mr. Skoog (Sweden): Yesterday the Council members were briefed by Under-Secretary-General Jeffrey Feltman on yet another alleged chemical-weapon attack in Syria. Allegations of the use of such weapons continue to be reported. There are some 60 cases of the reported use of chemical weapons in Syria that are currently being examined by the Organization for the Prohibition of Chemical Weapons (OPCW) and that its Fact-finding Missions continue to investigate and report, including a case of a sarin attack in Lataminah in March of last year. I would like to reiterate once again that Sweden condemns the use of chemical weapons in the strongest terms. It is a serious violation of international law and its use in armed conflict amounts to a war crime. Bringing the perpetrators of such crimes to justice remains a high priority. There must be no impunity for those responsible. That is why we participated in the meeting of the international partnership against impunity for the use of chemical weapons held today in Paris. As a member of the Council and the OPCW Executive Council, Sweden attaches great importance to all international efforts to combat the use and proliferation of chemical weapons by State and non-State actors alike, anywhere in the world. We trust that the French initiative will complement and support our collective work in multilateral forums, as well as the existing multilateral mechanisms to achieve unity around those important goals. That also includes the Human Rights Council's Independent International Commission of Inquiry on the Syrian Arab Republic and the International, Impartial and Independent Mechanism for the Syrian Arab Republic, which play an important role in collecting information. It was highly regrettable that the Council was not able to agree on an extension of the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism. It is a critical to establish a similar new impartial and independent attributive mechanism now. The Council needs to come back together and speak with one voice. We need to be forward-looking and overcome our differences with a view to protecting the international disarmament and non-proliferation regime and ensuring accountability. That should be possible if everyone engages seriously, constructively and genuinely in good faith. We stand ready to engage in such efforts in order for the Council to fully shoulder its responsibilities. Ms. Wronecka (Poland): We are deeply concerned about the reported use of chemical weapons in eastern Ghouta, which is in clear violation of international law and deserves condemnation in the strongest possible terms. This alleged use of chemical weapons, as with other incidents, including in Talmenes, demonstrates the need to hold perpetrators accountable. There is no space for impunity in this regard. We support taking all the necessary measures to fill the gap left by the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism, so as to ensure that no one goes unpunished for using chemical weapons, which cause unacceptable harm and suffering. Those responsible for chemical attacks must realize that they will be held accountable because their acts are an affront to all humankind and the basic rules of civilization. We support the tireless work done by the Organization for the Prohibition of Chemical Weapons. We are convinced that it is the responsibility of the Security Council to establish and maintain a suitable institution to investigate alleged cases of the use of chemical weapons. Let me take this opportunity to thank France for today's hosting of a high-level meeting to launch a new initiative to protect the core values underpinning the credibility of the non-proliferation regime on chemical weapons established by the Chemical Weapons Convention. Poland joined that new partnership with the sole purpose of using all the tools at our disposal to end impunity for those responsible for chemical attacks and to promote and complement existing standards and mechanisms against the use of chemical weapons. We look forward to working on this issue in the Council in the months to come. Mr. Tenya (Peru) (spoke in Spanish): The Security Council has the highly sensitive responsibility of contributing to the prevention of the use of chemical weapons, which entails identifying and prosecuting those responsible for atrocities such as the one perpetrated yesterday in Syria. S/PV.8164 The situation in the Middle East 23/01/2018 8/11 18-01889 Peru participated in the meeting convened by France today to establish a partnership to combat impunity for the use of chemical weapons, at which a declaration of principles was adopted. The document sets out a series of measures aimed at ensuring that individuals and entities responsible for the use of chemical weapons are brought to justice. During that meeting, Peru's Ambassador to France referred in particular to paragraph 3 of the terms of reference, which had been circulated in advance, wherein it is expressly stated that the purpose of the initiative is not in any way meant to replace, reproduce or supersede international inquiry and investigation mechanisms that serve the same purpose. Our Ambassador also expressed his satisfaction with those words, insofar as Peru, as a member of the Security Council and a member of the Executive Council of the Organization for the Prohibition of Chemical Weapons, encourages the necessary action to be taken by those competent bodies. Peru condemns in the strongest possible terms the lack of accountability in the continuing incidents involving chemical weapons in Syria, for we believe it undermines international regimes on the matter and weakens peace efforts in the region. Mr. Shen Bo (China) (spoke in Chinese): China expresses its grave concern about the use of chemical weapons in Syria and extends its deepest sympathy to the Syrian people for their suffering. China's position on chemical weapons has been clear and consistent. We firmly oppose the use of chemical weapons by any country, group or individual for any purpose and under any circumstances. The use of chemical weapons is unacceptable, whenever or wherever they are used. China supports a comprehensive, objective and fair investigation into such incidents in order to arrive at a conclusion that can stand the test of time and to shed light on the facts in order to bring the perpetrators to justice. China welcomes the draft resolution circulated by the delegation of the Russian Federation that would establish a new investigative mechanism on Syrian chemical weapons. China appreciates the efforts made by Russia in the Security Council to continue to advance the work on the Syrian chemical weapons issue. China will seriously study the draft resolution and actively participate in consultations on it. It is imperative to establish a new investigative mechanism to find out the truth and to deter further use of chemical weapons in Syria. We hope that Council members will participate in the consultations in a constructive manner and strive to reach consensus on the establishment of a new mechanism. The Syrian chemical weapons issue is closely linked to a political settlement to the Syrian question, and it requires a comprehensive, balanced and integrated approach. China supports the role of the Security Council and of the Organization for the Prohibition of Chemical Weapons as the main channel for achieving an appropriate resolution to the Syrian chemical weapons issue. We hope that all the relevant parties will adopt a constructive attitude and seek appropriate solutions during consultations. We must maintain the unity of the Council and coordinate with the relevant parties in an effort to actively promote the political process in Syria. Mr. Llorentty Solíz (Plurinational State of Bolivia) (spoke in Spanish): Bolivia reiterates its strong, categorical condemnation of the use of chemical weapons and chemical substances as weapons as unjustifiable and criminal acts — wherever, whenever and by whomever they are committed. We believe that there can be no justification for the use of such weapons, regardless of the circumstances and of who uses them, as it constitutes a serious crime under international law and a threat to international peace and security. We emphatically condemn the reported use of chemical weapons in the city of Douma, in eastern Ghouta. That incident must be investigated in order to identify the perpetrators, bring them to justice and ensure that their actions do not go unpunished. Accordingly, we reiterate our support for the work carried out by the Organization for the Prohibition of Chemical Weapons and its Fact-finding Mission in the Syrian Arab Republic. However, as we have stated on other occasions, we emphasize the urgent need for an investigative mechanism with a clear mandate that can carry out its assigned tasks of investigating methodically, transparently, technically, faithfully, with assistance and in a fundamentally depoliticized way. We must have a mechanism that can develop an independent, impartial, complete and conclusive investigation to hold accountalbe those responsible for such horrific crimes. We believe that, if what we want is an independent and transparent mechanism, we have the challenge of not exploiting the Security Council by bringing geopolitical interests on the ground into the Chamber. We have 23/01/2018 The situation in the Middle East S/PV.8164 18-01889 9/11 the challenge of demonstrating to the international community the unity of the Council. To that end, we must not turn the Chamber into a sounding board for warring confrontation and, even less so, transfer the immediate interests of the battlefield to this setting. In that regard, we welcome the proposal put forward by the Russian Federation today. We will study the text, and we hope that consultations will be convened as soon as possible and that they will result in the Council and the international community having on an independent investigation mechanism. It is essential that we overcome the lack of trust that exists in the Council. Furthermore, we must always bear in mind that no initiative, however well intended, should supplant our responsibilities, as established by the Charter of the United Nations. Mr. Alotaibi (Kuwait) (spoke in Arabic): The ongoing use of chemical weapons in Syria represents one of the deplorable elements of this crisis, which has been continuing for seven years. It is all the more deplorable when we see that there is an absence of justice and accountability and that there is impunity for every criminal who has contributed to and participated in such crimes against civilians. Following the attack when chemical weapons were used in Ghouta, where most of the victims were civilians, we witnessed the unity of the Council in ensuring that such a crime would not be repeated and that perpetrators would be held accountable through the adoption of resolution 2118 (2013). However, unfortunately, we note that there are still reports of chemical attacks in Syria, most recently by Mr. Jeffrey Feltman, Under-Secretary-General for Political Affairs, yesterday regarding a chemical attack on the city of Duma on 13 January. We would therefore like to express our disappointment that the Security Council has been unable to reach consensus on renewing the mandate of the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism, which, we believe, carried out its work in a professional, impartial and independent way. As a result, the failure to renew the mandate meant the complete absence of a tool for accountability in Syria. For that reason, the perpetrators of such crimes will go unpunished and there is no guarantee of holding them, or any perpetrator of such crimes in future, accountable. The State of Kuwait has a firm, principled position strongly condemning any use of chemical weapons at any time, anywhere and by anyone, since the use of chemical weapons is a grave violation of international law. We underscore the need to hold perpetrators — individuals, entities, non-State groups or Governments — accountable. As members of the Security Council, we are responsible for maintaining international peace and security. We must therefore seek alternatives and mechanisms, agreeable to all members of the Security Council, to ensure the independence, impartiality and professionalism of any new future mechanism to ensure that criminals are held accountable. We note that there is a draft resolution before us on establishing a new mechanism. We recall the clear and decisive language in resolution 2118 (2013), which stipulates the need to hold accountable those responsible for the use of chemical weapons in Syria. In that regard, the State of Kuwait welcomes the French initiative to convene the Paris meeting on an international partnership against impunity for use of chemical weapons. Along with a number of countries, the State of Kuwait participated in that event to underscore the importance of strengthening the values of justice and accountability and to implement the principle of ending impunity. We support the international mechanisms established by the General Assembly and the Human Rights Council to gather evidence regarding any crimes related to human rights violations in Syria. In conclusion, we emphasize that it is important for the Security Council to stand united when dealing with issues that threaten international peace and security, such as the incidents mentioned in reports on the Syrian crisis, through the unanimous adoption of such resolutions as resolution 2118 (2013), on chemical weapons; resolution 2165 (2014), on the humanitarian situation; and resolution 2254 (2015), on the political track of the Syrian crisis. Mr. Tanoh-Boutchoue (Côte d'Ivoire) (spoke in French): My delegation thanks the Russian Federation for having called for this emergency meeting of the Security Council with a view to once again discussing the issue of the use of chemical weapons in general, and in Syria in particular, where, it seems, that atrocious weapon is being used. My country, which is opposed to the use of chemical weapons, ratified the Convention on the Prohibition S/PV.8164 The situation in the Middle East 23/01/2018 10/11 18-01889 of the Development, Production, Stockpiling and Use of Chemical Weapons and on Their Destruction in order to show the world our determination to work with other international stakeholders for the complete elimination of such weapons. To that end, on this very day, 23 January, we signed in Paris the declaration of principles, issued by the meeting held at the initiative of France on the topic of combating impunity through the international partnership against impunity for the use of chemical weapons. Côte d'Ivoire extends its full support to that initiative and vehemently condemns any use of chemical weapons, regardless of the reasons or perpetrators. In firm support of the values of equity and justice, Côte d'Ivoire wishes to draw the attention of the Security Council to the need to set up a new consensus mechanism aimed at combating the use of chemical weapons. In that regard, we welcome the Russian initiative to propose the establishment, by means of a resolution, of a new mechanism. We assume that such a mechanism, like the previous one, would be tasked with identifying perpetrators of the use of chemical weapons, in general. In the specific case of Syria, the perpetrators of such acts must be identified and be held accountable for their actions. Inaction by the Council on this important issue would be a bad sign and send a message of encouragement to those who indulge in the use of chemical weapons with impunity. To conclude, my delegation calls on the Council to act in a consensus-based and coordinated manner in order to establish a new mechanism, for our action must prompt us not only to protect and to help victims, who are martyrs in the endless war in Syria, but also to work to uphold international peace and security. Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): The use of chemical weapons, the issue we are considering is critically important to the Republic of Equatorial Guinea. We categorically repudiate and condemn their use by any country, State or non-State actor. We also condemn in the strongest terms the recent chemical-weapon attacks in Syria. With regard to the issue of who is responsible for the use of such weapons, there is no consensus among the members of the Security Council on that. We realize that the Security Council must address the issue of the use of chemical weapons in a spirit of understanding and unanimity, with a view to combating impunity, thereby sending an unambiguous message to anyone who has used such weapons or is thinking of doing so that they will be held responsible for their actions. We repeat that we categorically condemn the production, stockpiling and use of chemical and other weapons of mass destruction. If we are to take steps against those who have used such weapons, we must clearly identify the responsible parties in a way that leaves no room for doubt. That is why, given the lack of consensus among the members of the Council and the need to identify those responsible for the use of such weapons, we are of the view that the proposal that the Russian Federation has just made is worth considering as a new opportunity for conducting a fully transparent investigation whose results all Council members would have to accept, thereby fostering the unanimity and consensus within the Council that would enable it to take the necessary steps against the perpetrators of the heinous act of using chemical weapons. The President: I shall now make a statement in my national capacity as the representative of Kazakhstan. We are deeply worried about the fact that chemical weapons continue to be used in Syria. It is regrettable that this inhuman and illegal type of weapon is being used with the specific purpose of intimidating ordinary people, since it mostly affects unprotected civilians. Another discouraging fact is the lack of unity and the deepening confrontation among the parties on the chemical dossier, which complicates our ability to address this threat in an appropriate way. It is therefore urgent to start thinking about developing a new investigative tool that can effectively counter all such chemical crimes. Any delay or inaction on the part of the Council could lead to an increase in the commission of such acts in the absence of clear plans and mechanisms to end impunity. We welcome the Russian Federation's proposal to establish a new mechanism, giving us a new opportunity to look into the matter. Since we will have to start over with the creation of an investigative mechanism, we must try to get it right from the very beginning, on a basis of consensus. The mechanism should be impartial, depoliticized, professional, representative, and with a clear mandate that will preclude any doubts and ensure the credibility of its work. That does not mean that we think the previous mechanism was unfit for its purpose, but it is obvious that accountability requires a Security Council that is united in its decision-making. 23/01/2018 The situation in the Middle East S/PV.8164 18-01889 11/11 Kazakhstan is ready to contribute and to assist in finding the best way to move forward together. I now resume my functions as President of the Council. The representative of the Russian Federation has asked to make a further statement. Mr. Nebenzia (Russian Federation) (spoke in Russian): I am taking the floor to further clarify our position. It is a pity that my friend Mrs. Haley has left the Chamber. She mentioned that we convened this meeting today on short notice, for which I apologize. As I recall, however, we have frequently been convened by Mrs. Haley's call, and we are ready to do it again. Please let her know that I am doing it because I am always very pleased to see her here. Once again, everything that we heard from the United States in its statement today was about Russia. The fact that it is rejecting our proposed draft resolution from the get-go says a great deal. It once again betrays a truth that we are sadly familiar with. The United States has no need of any independent professional mechanism. It is not only betraying a truth, it is betraying itself in the eyes of the international community. Let me say straight out what I spoke about before in a rhetorical question. It was no accident that the allegations — which will remain allegations until they are confirmed — about the use of chemical weapons in eastern Ghouta emerged on the eve of some important political events for Syria, the meeting in Vienna and the Syrian national dialogue conference in Sochi. Furthermore, I will say it again, why does the United States need an investigative mechanism when both yesterday and today, before any kind of investigation, it asserted, without apparently a shadow of doubt, that it was the Syrian Government that did it? It has taken the role of both judge and prosecutor. Does the United States at least understand that it is betraying itself by this? If it genuinely wants to establish a professional, independent attributive mechanism, it should at least read the draft resolution before rejecting it. Did we not discuss a new mechanism with Council members of the Council at the conclusion of the multiple acts in the political spectacle surrounding the closure of the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism? We did not time our draft resolution to coincide with any events or partnerships. However, I want to reiterate something that I spoke about at a Council meeting presided over by President Nazarbayev on 18 January, which is that no commissions, partnerships or so-called independent mechanisms in this area can be legitimate unless they are approved by the Security Council. That must be our premise. I would like to echo what the Permanent Representative of Sweden — and he was not the only one — said in his statement, which is that we must overcome our differences, engage in dialogue and try to restore the Council's lost unity. That is the aim of our proposal. The meeting rose at 4.10 p.m.

Issue 68.4 of the Review for Religious, 2009. ; Theology and Life Religion; Life Models ,Exemplars of Faith Sharing ,Experience QUARTERLY 68.4 2009 Review for Religious fosters dialogue with God, dialogue with ourselves, and dialogue with one another about the holiness we try to live according to charisms of Catholic religious life. As Pope Paul Vl said, our way of being church is today the way of dialogue. Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-633-4610 ¯ Fax: 314-633-4611 E-Maih reviewrfr@gmail.com ¯ Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©200~ Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribution, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. ~ gournalof Ca~hohc ~pirituah~y eview for religious Editor Associate Editor Scripture Scope Editorial Staff Advisory Board David L. Fleming sJ Philip C. Fischer SJ Eugene Hensell OSB Mary Ann Foppe TracT Gramm Judy Sharp Paul Coutinho sJ Martin Erspamer OSB Margaret Guider OSF Kathleen Hughes RSCJ Louis and Angela Menard Bishop Terry Steib SVD QUARTERLY 68.4 2009 contents prisms 340 Prisms 342 353 theology and life Christian Existence and Theology's Relevance Randall S. Rosenberg sketches how the theologian Hans Urs von Balthasar challenges us to ask whether theology is not simply about understanding, but about an understand-ing that includes aesthetic-dramatic encounters. How You Eat Matters A. Paul Dominic SJ draws the implications from sacrifice, meals, and human eating in the Hindu, Jewish, and Christian traditions that all human eating is truly meant to be a religious act. Questions for Personal and Group Reflection 364 379 religious life models Opening a New Window: Fifteen Years after the FORUS Study Patricia Wittberg SC proposes that current religious , congregations consider encouraging social-movement organizations (SMOs) as viable versions for future religious life. Revisiting Religious Identity William P. Clark OMI carefully reflects on how Vatican I! presented religious life and brought a freshness once again to the special vocation offered by God to those consecrated by religious profession. " Questions for Personal and Group Reflection Review for Religious 389 exemplars of faith ~ Encounters Early and Late: John Bosco and Paul Leo J. Heriot SDB draws upon the experience of St. Paul and of St. John Bosco to show how God may communicate with us, telling us to find him in our contemplative awareness of others and ourselves. 395 On Hilda of Whitby Sister Hilda Kleiman OSB reflects on the origins and spirituality behind her new religious name, Hilda, which means "Battle Maiden." 4O4 411 sharing experience ~ World Youth Day and Religious Life William Prospero SJ describes how World Youth Day promotes consecrated vocations by providing young Catholics with a joyful experience of living the evangelical counsels. Marriage and Celibacy: Rivals or Complements? Benny Phang OCarm works from an insight from John Paul lI's Theology of the Body to see the complementarity of the vocations of marriage and celibacy rather than viewing them as rivals. 427 432 443 departments ~ ,~ ~ Scripture Scope: Praying the Psalms with an Elephant in the Room Book Reviews 2009 Index 339 68.4 2009 prisms I n early January 2009, I was told that I had less than a year to live. As I come to write these reflections in our final issue of the year 2009, I share various reac-tions that have been part of the landscape over the past months. My first response to the doctor's prognosis ff)r pancreatic cancer was that it is a gift to be told that one has so many months to live and that an end is in sight. The doctor, of course, went on to give options. I could have an operation, and it would likely add some months. I could also have the operation, followed by chemotherapy/radia-tion, and it would add some months and likely some years. The doctor wanted to give me some time to think about the options, but I immedi-ately agreed with his own stated preference that I would undergo the operation and follow up chemotherapy. It seemed that medically I was in a place where I should follow the biblical injunc-tion, "choose life." The operation seemed to be successful in removing the visible cancer, and the six-month- long chemotherapy treatment has been an experimental study program including a vaccine that eliminates radiation. I have fin-ished the program as of the publication of this issue. Now I live within a wait-and-see time of measurement and ~esting. Revie~v for Religious November remains a church time to remember the dead and remind ourselves of our own mortality. I have been feeling even more attuned to the reality of my own personal dying throughout these past months so that it is easy to celebrate November liturgy. It is nice to be put "on notice"--which is how I consider the identi-fication of my cancer. The likelihood of dying is just made more real and, as it were, within reach. It allows me time to reflect and pray how I face this kind of time, what attitude I want to take, and how I want to use the time I have. It does not seem fearsome or dark. In fact, it seems full of surprises of how God wants to meet me in unexpected ways, sometimes not initially pleasing to me. I seem to be taught a lot about powerlessness, patience, and the goodness of strangers. I also believe strongly in the efficaciousness of the prayer support of others. Advent is a church time of looking forward to new life and especially of our life forever with God. It con-eludes with Christmas, a celebration of how God, in Christ, enters into our human life, never to let it go. Throughout 2009 with all its medical focus, I have con-tinued to be blessed with finding new life and I again look forward to entering into Advent with greater ¯ appreciation. Christmas will be God's own gift to me of celebrating the gift of human life for however many more months and years God intends. With celebrating Christmas, it is good to remember that we were all born to be living a life forever with God, and that remains my hope too. David L. Fleming SJ 341 The Review for Religious Advisory Board and Editorial Staff wish all of our readers a most blessed Advent and Christmas season. 68.4 2009 RANDALL S. ROSENBERG Christian Existence and Theology's Relevance theology and life 342 "Ihe Swiss thinker Hans Urs yon Balthasar is something of an enigma. He has been called the greatest Catholic theologian of the 20th century. He is the inspiration behind many believers who understand themselves as "orthodox" or "solid" Catholics. His work has been seen as an example of greater integration of spirituality and theology. He is the author to whom Jon Sobrino SJ refers in his reflec-tions on the "faith of Christ," a controver-sial position which has been criticized by the Congregation for the Doctrine of the Faith. His ideas about gender complementarity and women's ordination have angered many. Some scholars, with strong Thomist commitments, have vigorously criticized his Christology and ¯ soteriology. Other scholars besides Sobrino are Randall S. Rosenberg is assistant professor of religion and philosophy at Fontbonne University (a school spon-sored by the Sisters of St. Joseph of Carondelet); 6800. Wydown Boulevard; St. Louis, Missouri 63105. Review for Religious beginning to make use of his thought to meet the con-cerns of liberation and political theology. My plan here is not to analyze all these currents. Rather, I intend to look at Balthasar's distinctive ideas about the aesthetic-dramatic constitution of Christian reality. He sees God's revelation, God's self-disclosure, as occurring first in aesthetic and dramatic forms, and he sees Christians as called to be co-actors in this "theo-drama" through liturgical ritual and a distinctive way of living. A Generational Concern Some of my attraction to Balthasar is probably gen-erational. I was born ten years after the Second Vatican Council. Although my childhood was shaped by a won-derful Catholic parish and school, my contemporaries and I still experienced what William Portier has called "the dissolution of the American Catholic subcul-ture." Not that I particularly desire a restoration of the good old days; for many, those days were apparently not so good. But it seemed to me, as I began to read Balthasar, that he was not only restoring something of the Christian vision's rich particularity and oddness, but also pointing out to people how beautifully and dra-matically that vision has enhanced all kinds of human lives, the great variety of saints most eminently. As he writes in Love Alone Is Credible, "Lovers are the ones who know most about God; the theologian must listen to them" (p. 12). It was exciting to discover a thinker who brought into his theology the witness of holy people and great texts not normally found in systematic theologians' reflection: Th~r~se of Lisieux, John.of the Cross, Gerard Manley Hopkins, and Dante, to name just a few. 68.4 2009 Rosenberg * Cbristian Existence and Tbeology's Relevance Balthasar preserved what he called a "kneeling theology," without downplaying the use of reason in Christian life. And yet this same thinker also engaged seriously the thought of Hegel, Nietzsche, and Heidegger. In other words--Rodney Howsare has shown this in his book Baltbasar and Protestantism: The Ecumenical Implications of His Theological Style--Balthasar's theological vision had room both for God's revelation in Christ and for the works of reli-gious- philosophical scholars as legitimate moments in under-standing and present-ing Christian truth. Balthasar preserved what he called a "kneeling theology," without downplaying the use of reason in Christian life. His enviable dis-play of both loving devotion and a critical engagement with modernity prompts me to see him as embodying in important ways the dual task of ressourcement and aggior-namento set by Vatican II. Christian Existence as Theo-Drama The aesthetic-dramatic nature of Christian life is shown in the Scriptures. Moses and Paul experienced, aesthetically, the beauty or glory of God in the burn-ing bush and on the road to Damascus. These aesthetic encounters were also dramatic, and they led to the rest of their lives' being high drama as well. It is a com-mon feature of the Jewish and Christian Scriptures that experiences of God are not just holy feelings; they have a vocational, missionary purpose. The first part of Balthasar's multivolume trilogy, The Glory of the Lord, describes the way we first encounter the phenomenon Review for Religious of divine revelation as beautiful. The second part of the trilogy, Theo-Drama, recognizes that God's revelation is not something we merely look at; rather, we are drawn into the drama of revelation and are called to respond. Robert Barron nicely captures Balthasar's aesthetic-dra-matic emphasis: Christianity--like painting, baseball, and philoso-phy- is a world, a form of life. And, like those other worlds, it is first approached because it is perceived as beautiful. A youngster walks onto a baseball dia-mond because he finds the game splendid, and a young artist begins to draw because she finds the artistic universe enchanting. Once the beauty of Christianity has seized a devotee, she will long to submit herself to it, entering into its rhythms, its institutions, its history, its drama, its visions and activities. And then, having practiced it, having worked it into her soul and flesh, she will know it. The movement, in short, is from the beautiful (it is splendid!) to the good (I must play it!) to the true (it is right). In my own encounter with Balthasar, I have most appreciated his dramatic emphasis. In the first volume of his breathtaking five-volume Theo-Drama, Balthasar gives attention to the drama of human existence by using writers like Shakespeare, George Bernanos, Bertolt Brecht, Eugene Ionesco, and even the American Arthur Miller in a kind of prolegomenon to his understanding of Christian existence as "theodramatic." His range of reference to Christian, non-Christian, and even anti- Christian dramatists is astonishing. He uses the theater to illuminate the risk and gravity of human life, the catastrophes and tensions that constitute our existence, and the finite time span within which we must struggle for the good, under judgment and in the face of death. The theater can offer an opening to people's encoun- 68.4 2009 Rosenberg * Christian Existence and Theology'$ Relevance 346 ter with revelation. Balthasar's theodramatic approach employs the metaphor of the world stage. As actors in history, human beings share in the Son's mission, under the Holy Spirit's direction. Just as an actor's role in a theatrical drama constitutes a limited part of the play for a particular purpose, the finite lives of persons who share in the mission of Christ, no matter their life span, dis-close meaning that is relevant for the whole of history. On a personal note, I have appreciated Balthasar's dramatic treatment of the tragic in human existence. I have made my own the following remark of Rowan Williams: "What I found in Balthasar's work was an extraordinary depth of contemplative understand-ing, along with vivid awareness of the tragic quality of human existence--the hellishness of humanity and God's involvement in it--which resonated very deeply with me." Ever since I was a child, I have been par-ticularly sensitive to this tragic dimension, a disposition that has been heightened by my wife's daily work with children who suffer from cancer. The problem of evil as it manifests itself in sickness, natural disasters, random acts of violence, war, oppression, and genocide is never far from my mind. The late British theologian Donald MacKinnon, noting that Balthasar rarely treats the horror of the Holocaust directly, adds that "the nervous ten~ion of the whole argument witnesses to the author's passion-ate concern to present the engagement of God with his world in a way that refuses to turn aside from the over-whelming, pervasive reality of evil." Balthasar does not paper over the pathos of the real world, a pathos full of darkness and ambiguity. For him, God, in the incarna-tion and passion of Jesus, "steps to his opponent's side and, from within, helps him reach justice and freedom. Review for Religious Hnitude, time, and death are not negated: they are given a new value in a way that is beyond our comprehension. Indeed, even what is hostile to God, in all its profound abysses, is not abandoned; God does not turn his back on it: it is taken over and reworked." Balthasar never taught academic theology at a uni-versity. He spent many years, however, as a university chaplain. In the Switzerland of the 1940s this kind of work was largely cultural. Balthasar the chaplain spent his time giving lectures, in the evening debating in various student societies, and giving retreats. To borrow John W. O'Malley SJ's useful catego-ries from his Four Cultures of the West, Balthasar's thought more resembles cultures three and four--"Poetry, Rhetoric, and the Common Good" and "Art and Performance"-- than it does culture two--"The Academy and the Professions." O'Malley's remarks on Erasmus could be said about Balthasar: "He felt he could criticize Scholastic theology because he had an alternative to offer: a return to the more literary and rhetorical style of the Fathers. That was the 'ancient and genuine' the-ology, quite different from the 'modern' theology. It was genuine because it was drawn directly from the sacred texts and because it had led to a 'theological life.' It touched the heart and centered on the few truths that were essential to Christianity rather than on the second-ary issues the Scholastics pursued" (p. 160). Balthasar once remarked that his study with the Jesuits, largely in Neo-Scholastic mode, was a "grim struggle with what men had made out of the glory of revelation." He Balthasar never taught academic theology ,at a university. 68.4 2009 Rosenberg * Christian Existence and Tbeology's Relevance 348 ~ "could not endure this presentation of the Word of God and wanted to lash out with the fury of Samson," tear "down the whole temple," and bury himself "beneath the rubble." It is often true that Balthasar's mode of presentation resembles a patristic sermon more than a scholastic treatise. In my recent experiences of presenting papers, giv-ing academic lectures, and doing job interviews, it has become evident that this aesthetic-dramatic emphasis genuinely excites scholars and ordinary laypeople. This emphasis could also be said to be Balthasar's greatest shortcoming as a "systematic" theologian. He is called "unsystematic" by those who argue for the indispens-ability of a more scientifically or theoretically con-structed theology in the manner of Thomas Aquinas. Let me address both sentiments. On the one hand, I am convinced that Balthasar's aesthetic-dramatic emphasis nurtures an appreciation for the inexhaustible mystery that resides at the heart of Christian revelation. He offers a richly symbolic and imaginative approach--one that fosters better Christian living, namely, the dramatic artistry needed for fulfill-ing our own unique missions. That is, his theology can give momentum to the religious feelings and beliefs that help us accomplish good in the particular circumstances of our lives. On the other hand, the aesthetic-dramatic emphasis is not always helpful when one does "system-atic theology" in order to answer the further questions that arise out of one's aesthetic-dramatic, liturgical, or devotional life. Balthasar's theology, besides being eclectic, has a contemplative emphasis that prefers to let "paradox" be the answer, rather than carefully working out a set of terms and relations and bringing a theo-logical intelligibility to the concrete conditions in which Review for Religious Christians live their lives. One is more likely to find this kind of intelligibility in Bernard Lonergan or Karl Rahner. Let me offer an example. It was my encounter with the writings of Balthasar that helped me discover the "weightiness" of the mystery of the cross. Balthasar is not content with presenting the cross as merely a consequence of Jesus' prophetic stance in the world. It is that, but it is also much more. It contains a vicarious element, which somehow involves Jesus' "taking on" the sin of the human race. Balthasar desires to do justice to a dominant theme in the Fathers, namely, the admirabile commercium, God's "wondrous exchange," with sinners. With aesthetic and dramatic power, Balthasar communi-cated to me the cross's power and centrality. And yet as questions arose--How did Jesus "take on" sin? Did he also take on our guilt? If so, did he also experience a loss of hope and the kind of darkness sinners experience?-- I became less satisfied with his systematic answers (or lack thereof). In my own research I have been more satisfied with a Thomist pattern of explanation (also not without its critics), given contemporary expression in Bernard Lonergan's writings on "Satisfaction" and the "Law of the Cross." Such writings offer terms and relations that can be used in engaging the modern sciences construc-tively. Balthasar has often prompted in me an excite-ment and concern about such theological questions Balthasar's theology, has a contemplative emphasis that prefers to let ',paradox" be the answer. 349 68.4 2009 Rosenberg * Christian Existence and Tbeology's Relevance and then failed to give me adequate answers. In his De Verbo Incarnato, Lonergan writes that, if one approaches Christ's passion and death with primarily a "symbolic mentality," where image and feeling predominate, then one is likely to express the meaning of the cross in terms of "substitution" or "satispassion," that is, in terms of Jesus' "suffering enough" for sins. These words do not do justice to the sophistication of Balthasar's approach, but they indicate something about his theological style in general and his theology of Christ's passion and death in particular. In my estimation, because of its dramatic terminology and its reliance on the mystical experiences of Adrienne von Speyr, Balthasar's theology of Christ's passion and death is often unclear and even reckless. I wonder, though, whether this theological question, sparked by the power of Balthasar's presentation, would have occurred to me at all without his help. Balthasar himself was not concerned with meeting the requirements of a technical, theoretical, systematic theologian. He once said in an interview, "My books are not the kind of theology that belongs to the aca-demic guild and therefore they are not particularly suited for dissertations." He remarked, "I have to say that for me the only truly interesting theologians are the saints: from. Irenaeus through Augustine to Anselm, to Bonaventure, or figures that allow the radiation of holiness to show forth, such as Dante or Newman; one could also mention Kierkegaard and Solovyov." A Call for Fruitful Integration My concern goes beyond the question of Balthasar's adequacy as a systematic theologian. I have accentuated his aesthetic-dramatic approach here, but I know there are many other approaches as well. My concern is the Review for Religious shape of Catholic theology in the 21st century and the place of the aesthetic-dramatic style therein. Vv'hat does theology conceived in Anselmian fashion as "faith seek-ing understanding" mean in light of the many theologi-cal styles we have inherited from the 20th century, from what Fergus Kerr has called "the Heroic Generation"? In my discussion of the cross, I have offered a "the-oretical" or "explanatory" challenge to Balthasar's theological style. Let me now say that Balthasar, too, offers a challenge. He makes us ask: Must not theol-ogy go well :beyond understanding to an understand-ing that is aesthetically and dramatically in touch with the joys and challenges of ordinary Christian existence? Shouldn't theology be more attentive to the Mystery that is encountered in aesthetic and dramatic form in our workaday world's prayer and worship? A question remains regarding what to do with the diversity of theological styles we have inherited. R.R. Reno has suggested that "we need a period of consolidation that allows us to integrate the lasting achievements of the Heroic Generation into a renewed standard theology." Let me suggest, without adequate exposition, one possible way forward, a way which has been similarly outlined by Robert Doran SJ. The chal-lenge of this generation is to integrate three 20th-cen-tury theological movements--contemporary Thomism, the ressourcement project of la nouvelle thdologie, and the various expressions of political-liberation theol-ogy. These three movements could be of help (1) in explaining theological doctrines in a theoretical man-ner that is capable of engaging with the natural and social sciences in search of a unity of knowledge; (2) in experiencing and mediating Catholic thought and culture through aesthetic-dramatic forms; and (3) in 68.4 2009 Rosenberg * Christian Existence and Tbeology's Relevance dealing with concrete human suffering of all kinds in light of the gospel mandate to transform a world in need. Such a grand vision would require sympathetic and critical conversations, the highlighting of comple-mentarities and dialectical differences, and the humil-ity to be open to revision. If such an integration were to occur, it would require doing justice in an orderly way to the richness of being human in the flow of his-tory, that is, being psychological, intellectuall rational, moral, loving, mystical, and worshipful. For this enter-prise Balthasar would certainly not have all the answers, but he would have much to contribute to it. By Beauty Tethered God of the dawn and high noon and of twilight and midnight; God of the tides and the myriad droplets of dew; God of gardenias and larkspur and tulips; by beauty, God,~ tether my being to you. Mary Anne Huddleston IHM Review for Religious A. PAUL DOMINIC How You Eat Matters I fEatthien gti,t lAe sJeoeymous sa Sbaict rpiufizczel.i"n gIn, It hper ompoatstee ra noof tehaetr-: ing, as in every other human exercise or experience, there is surely more to it than meets the eye, or indeed the tongue or any other sense organ. Perception of such impalpable reality may take no time or consume no little time. Communicating that reality, however, normally requires time, and maybe a detour. Anyway, in the present case, the process has been for me an experience of obscurum per obscurius, though at the end it was all darum (clear), bathed in light. "Hindu Prayer: A First for Congress"--that was the title of the news item from India Abroad News Service on 14 September 2000. The news was the historic event of a Hindu priest delivering the opening prayer in the United States House of Representatives.1 The prayer ran as follows: "O God, you are omnipresent, omnipo-tent, and omniscient. You are everything, and nothing A. Paul Dominic SJ wrote for us about dreams in 2008. His address is Aishalton c/o St Ignatius Mission; Lethem P.O.; Rupununi, Guyana (South America). Emaih pauldominicsj@yahoo.com 68.4 2009 Dominic ¯ How You Eat Matters is beyond you. You are our mother and father, and we are all your children." It continued: "Whatever you do is for our good. You are the ocean of mercy, and you forgive our errors. You are our teacher, and you guide us on to righteousness . Today, in this great hall, are assembled the elected representatives of the people of this nation. They are ready to perform their duties. God, please guide them in their thoughts and actions so they can achieve'the greatest good for all." The prayer ended with an invocation from the ancient scriptures of India. "May all be happy, may all be free from disease, may all realize what is good, may none be subject to misery; peace, peace, peace be unto all." The fact of the Hindu prayer in the U.S. Congress was objectionable and even threatening to some. Many others strongly counterprotested. Anyway, the words of the prayer cannot be construed really offensive to any-one, except of course an atheist. As a matter of fact, they breathe the deepest longings of harried humanity hop-ing in the Divinity. The way they are addressed to God smacks of no narrow Hinduism nor any sectarianism for that matter, but an inclusive theism. The God invoked is everybody's God.2 If the Hindu priest had his own traditional or peculiar thoughts about God, in no way does that show itself in his prayer. Even the concluding prayer, taken from the Hindu scriptures, sounds indeed more universal than particularly Hindu. It seems to show that genuine prayer cuts across ,barriers of religion. Everything connected with prayer in Hinduism can-not, of course, be explained thus. There are aspects of Hindu worship that are confined and meaningful only to adherents of Hinduism with its practices and tenets. Even here, however, it is wise to distinguish between what is exclusively Hindu and what is purely religious-- Review for Religious even though in practice the two are generally too inter-twined to detect. We should, however, exercise ourselves in this regard, for we can be surprisingly enriched as Christians and, what is more, find ourselves agree-ably bonded with other sincere believers. For example, though the ritual of sacrifice in various religions is dif-ferent in all of them and likely to distract and distance other people, the faith element in those sacrifices can be heartwarming and edifying to all those who can intuit it. Some reading I did about Hindu sacrifice proved to be quite inspiring. From it I got a sense of the homely and heavenly meaning of sacrifice beyond the altar's formal vesture, furnishings, and ceremony. I have grown to believe that eating at table has the character and odor of a true sacrifice. I was confirmed in my belief when I found a simi-lar thought in a poet with a Christian background. He shares his vision charmingly and persuasively: Since you must kill to eat, and rob the newly born of its mother's milk to quench your thirst, let it then be an act of worship, And let your board stand an altar on which the pure and the innocent of forest and plain are sacri-ficed for that which is purer and still more innocent in man.3 I have no inkling of how the poet arrived at his vision of profound truth. I can recount, however, my experience in this regard, recalling first the Hindu insight. i have grown to believe that eating at table has the character and odor of a true sacrifice. 68.4 2009 Dominic * How You Eat Matters A Hindu Adumbration The universe in the ancient Hindu vision originat-ing from the Vedic4 times of 2000 BC consisted of three worlds: the physical, the psychological, and the spiritual manitCesting themselves not as separate but congruent spheres. Fire (Affni in Sanskrit) at the physical level was obviously visible flames, like those burning a sacrificial offering to the deity. At the psychological level it was the mind exercising itself in thinking and knowing. At the spiritual level the same word was a name of God. Given the superiority of the spiritual over the physical and the psychological, the latter two were regarded and grasped as manifestations of the one supreme Spirit called Agrni, extending through the three-tiered universe. "The fire which is the sun, the fire which is the earth, that fire is in my own heart," as a Vedic verse put it pithily. One cannot miss the images of the three worlds: the sun standing for the spiritual, the earth for the material, and the human for the psychological.5 Anyone who is not at ease with this ancient under-standing needs only a moment's thought to see its con-nection with reality. For this a comparison with another religious tradition may help. In the Judaic tradition, physical fire serves the cultic needs of purification and liturgical rituals of offering. Fire that necessarily burns can signi~ blazing anger and, more importantly, the tribulation that cleanses the heart and proves the soul righteous. Fire is predicated of God's own self in theophanies of saving presence, transcendence, and benevolence. God appears as the burning bush and the pillar of fire and indeed as consuming fire (Dt 4:24, 9:3; Is 33:14). God purifies his servants and sets them afire with zeal so that the whole universe may shine in glory. Christian tradition has inherited this entire view Review for Religious and given it its own emphasis. Recall Jesus saying: "I have come to bring fire on the earth and desire that it be kindled" (Lk 12:49).6 Observing parallels in the Vedic and Biblical views of the world, one may see other ones as well. In the Vedic thought, sacrifice involves a conscious perception that the three worlds are bound together as one universe. Sacrifice involves lighting a fire and burning an obla-tion on the altar. The idea behind the ritual is that the spiritual fire that is in heaven is also buried in the earth, and so it bursts forth when stones or sticks are struck. By being burned, the gifts laid on the altar are carried to heaven. The fiery sacrifice returns all that is on the earth to its original source in heaven. The ideal of sacrifice behind this graphic picture is not absent in the Bible. Elijah's successful sacrifice when the prophets of Baal miserably failed (1 K 18:22.-38) comes to mind here. To continue still further with the inner significance of the Vedic sacrifice, as long as sacrifice is performed everything keeps returning to its origin, and human beings find themselves living in harmony with the uni-verse. When people fail in their duty of sacrifice, they interfere with the cyclic rhythm that sustains the world of which they are a part. They use the mountain of gifts without attending to their nature, thereby isolating both themselves and all things from their origin. They violate the law of the universe. But, when sacrifice is duly and gratefully done, it redounds to universal prosperity. This seems reflected in Psalm 50: "Offer to God a sacrifice of thanksgiving and pay your vows to the Most High." The last element of all sacrifice is perhaps too obvi-ous to be striking: it is eating the sacrificial offerings. What is offered in sacrifice is normally things that peo-ple eat, and so a sacrifice ends as a sacrificial meal. But 68.4 2009 Dominic ¯ How You Eat Matters In the matter of sacrifice, the universal beliefwas that, when humans ate something of the sacrifice, the deity had partaken of it first. who eats in sacrifice? Those who sacrifice, of course. But, as the sacrifice is not offered to themselves, they do not eat alone. When the sacrifice is consumed by fire, it is believed that the deity above consumes it. This understanding is highlighted in the Hindu scriptural verse: "I, the Lord, become the fire of life, and seated in the body I consume the four kinds of food." This passage is certainly obscure for many, though it is for Hindus a familiar verse (vakya in Sanskrit) of the Bhagavad Gita, perhaps the most personal of all their scriptures. Anyway, what it says links human eating with divine eat-ing. In the matter of sacrifice, the universal belief was that, when humans ate something of the sacrifice, the deity had partaken of it first. Similarly, one may well conclude that what humans eat in ordinary meals is at the same rime consumed by "the fire of life," which is none other than God dwelling in human bodies. And so a human meal itself becomes a sacrifice to God. Bede Griffiths, the English Benedictine who, along with other foreign pioneers in India, continued the Indian tradition of ashram (akin to monasticism in the Western tradition), explains the point thus: "That fire, which is in the heaven above and in the earth beneath, is in our own bodies; we offer our food in sacrifice in that inner fire and it is consumed in the fire and surrendered to God again. So a meal is a sacrifice." Here is a subtle move from a sacrificial meal eaten on occasion to daily Review for Religious meals eaten in the joyous, harmonious spirit of sacri-fice. Drawing from another stanza in the Bhagavad Gita, Griffiths concludes that "anyone taking a meal without sacrificing is a thief; this is to take the gifts of God and appropriate them to oneself instead of receiving them as gifts and returning thanks.''7 A Christian Follow-Up Such a thought can startle nominal or profane Christians who have no thought of God whatever when they satisfy their hunger and thirst or overly indulge their tastes. Normal devout Christians accustomed to their routine mealtime prayer may well find more mean-ing in their daily practice. The grace before and after meals will then become the grace of meals as sacrifice. The whole meal from start to finish becomes an exercise and experience of grace, with the grace understood in terms of sacrifice. If sacrifice involves material fire for burning the oblation, daily meals as sacrifice ought to burn with the psychospiritual fire of desire--desire not merely for food, but for the One who gives the food. The Giver of food gives not only the natural and won-derful food and drink, but also the hunger, thirst, and taste buds necessary to enjoy it. Further, through our gratefulness God raises our minds beyond the mean philosophy of eat, drink, and be merry before it is too late. Enkindled by this grate-fulness, we cannot but experience a burning hunger for God. This does not produce asceticism in us so much as refine our taste for the simple, healthy, necessary food that makes for joyous living. At the same time it enables us to find God in food itself.8 This way of eating, that is much more than munching and gulping, becomes a sacrifice by virtue of the prayer surrounding our meals. 68.4 2009 Dominic ¯ How You Eat Matters As St. Paul says, food is for the stomach and the stom-ach for food, and ultimately the body is for the Lord (1 Co 6:13). Sacrificial prayer, then, from hearts burn-ing with fervor for God, rises like incense and raises people's spirits while leaving them contented with their daily bread. It is the very opposite of making a god of one's belly (Ph 3:19)9 and sacrificing to it. This talk is not farfetched or feverishly imagined. It breathes the spirit of Jesus who, being more a mystic than an ascetic, ate with much gratitude to his Abba God and with the childlike merriment of having been blessed. When necessary he gave hungry people food, but he also chided them for not understanding their hunger aright. One may learn a lot from his controversy with them as they were looking for him the day after he had miraculously fed them with bread and fish to their hearts' content (Jn 6). He unveiled to them their own undignified thoughts regarding food and satisfaction. He warned them not to work for food that cannot give life, but for the food from God that gives eternal life. "God's bread comes down from heaven and gives life to the world." Jesus told them that people do not live on bread alone, but on every word that comes from God's mouth (Mr 4:4). Jesus' conduct in eating teaches about meal as sac-rifice. He takes the bread, looks up to heaven where his Abba Father dwells, gives thanks to him, and shares the bread with those around him generously, then pre-sumably eats along with them till finally making sure that nothing that remains goes to waste (Mt 14:19-20). While this pictures partly the proper Jewish uttering of a blessing such as "Praised be thou, O Lord our God, King of the universe, who bringest forth bread from earth," Jesus portrays more faithfully and characteristi- Review for Religious cally what his Abba intended when he led his people, feeding them with manna and so training them for life. His counsel to his eager listeners on the Mount is not to worry about food and drink. His words are meant to uplift them with the realization of their blessings on any given day, making of it a sacrifice of praise and grati-tude. The same spirit suffuses the prayer Jesus taught people to pray: "Father, hallowed be your name. Your kingdom come. Give us each day our daily bread" (Lk 11:2-3). Because our daily meals are ideally sacrifices filling us with gratitude and.uniting us with the bountiful Abba Father, Jesus began his unique sacrifice at an ordinary, if festive, meal, his last meal before he died. And there he bequeathed his new sacrifice in the form of a unique meal. It is with the same inspiration that he spoke of the heavenly life with God as a banquet of communion with God and all God's beloved (Mt 8:11, 22:2). What happens when, thinking of a penitential aspect of sacrifice, we lose sight of the sublime aspect of eat-ing and drinking? One answer is that then we cannot fully engage in the divine mystery of our Christian sac-rifice. We would even act contrary to the spirit of the sacrifice when we are not celebrating the Liturgy for-mally. The Corinthians did this, as Paul reminded them. When they came together for the Lord's Supper, they did not wait for the Lord. Paul says: "When you meet together, it is not the Lord's Supper that you eat. For in eating, each one goes ahead with his own meal, and one is hungry and another is drunk" (1 Co 11:20-21). To spell out an implication in Paul's words, ordinary human meals should be much like the Lord's Supper. There is or should be etiquette and the spirit of sacrifice in every ordinary meal. 361 68.4 2009 Dominic * How You Eat Matters 362 The Hindu version of what happens when we do not honor the sacrificial aspect of human eating is best illustrated by a Hindu story. A man sought to know from a Hindu priest the greatest being in the universe worthy of a sacrifice. Following the clear instruction, he began offering food to the newly acquired idol in his house. One day he found a rat eating the offering. Inferring that the rat must be greater than the idol, he began making his sacrificial offering to the rat, till one day he saw a cat threatening the rat. So he began mak-ing his sacrifice to the cat. One day the man's wife saw the cat on an eating spree in the kitchen and chased it away with a stick2 Made aware of this greater power of his wife, he began making his sacrifice to her. Then one day, finding the meal she cooked and served too salty, he shouted at her. She quivered at his anger. That encounter made him feel superior to his wife, and so he began to offer food sacrificially to himself. He ate and ate until he died. Can anyone be so foolish? Not in such an obvious way, but most of us are probably about half that foolish. The really wise, of course, would know how to enjoy food and drink while recognizing that they are also part of the grateful sacrifice due to God. There is something beautiful and divine in such sacrifice pervading daily life without formal rubrics and yet illumining the rubrics of the altar. "So, whether you eat or drink, or whatever you do, do everything for the glory of God" (1 Co 10:31). Notes ~ There was a similar first occurrence of prayer, this one in Sanskrit, spoken by a Hindu in the Nevada State Assembly on 19 March 2007 and in the Nevada State Senate on 7 May 2007, both in Carson City. See Kaumudi USA-News, March 2007 (front page). 2 Some Muslims, however, would not agree on this. Review for Religious 3 Kahlil Gibran, The Prophet (New Delhi: Allied Publishers, 1976), p. 30. 4 The word derives from the Vedas, the earliest Hindu scriptures in Sanskrit. s See Bede Griffiths, A New Vision of Reality (New Delhi: Indus, 1992), pp. 58-59. 6 See John L. McKenzie, Dictionary of the Bible (Bangalore: Asian Trading Corporation, 1998), pp. 277-278. 7 Griffiths, New Vision, p. 61. The verse itself runs thus: "Nourished by your sacrifice, the Gods will grant you your heart's desires. / What a thief is he who enjoys their gifts but gives nothing in return!" (3:12). See Raimundo Panikkar et al., The Vedic Experience (London: Darton, Longman, and Todd, 1977), p. 428. s As Jesus overturned the notion of unclean food in Jewish Pharisaism and declared all food clean (Mk 7:19), he would also declare all food good against what may be called Christian libertinism. 9 Of course, in the Pauline context the reference was to Jewish dietary laws that in Christianity were being superseded, whereas here it is the regrettable exaltation of food for food's sake. Questions for Personal and Group Reflection 1. How do you consider grace before and after meals meaningful to your Christian living? 2. Can you explain that the Last Supper exemplifies for us how our daily meals are "ideally sacrifices filling us with gratitude and uniting us with the bountiful Abba Father"? 363 68.4 2009 PATRICIA A. WITTBERG religious life models Opening a New Window: Fifteen Years after the FORUS Study More than fifteen years ago, Miriam Ukeritis csJ and David Nygren CM published their groundbreaking study, The Future of Religious Orders in the United States) In it they predicted that religious congregations had only a ten-year window of opportunity before the aging of their current members and the lack of new entrants would render them nonviable. Many resisted this prediction, refusing to believe it. Some spun visions of an alternate (and socio-logically naive) future in which religious con-gregations would expand to include married and single, vowed and nonvowed, Catholic and non-Catholic, male and female, all somehow gathered together under the aegis of a vaguely defined charism? Others, not knowing what to believe, considered religious life's future Patricia A. Wittberg SC wrote about the "recipro-cal identities" of apostolic life and consecrated life in our July-August 2002 issue. Her address remains 2141 Dugan Drive; Indianapolis, Indiana 46260. Email: pwittber@iupui.edu Review for Religious something they could do litde about and focused their diminishing energies on their ministries instead. Fifteen years later, for many religious congregations, the window of opportunity appears to have closed. Few if any of their members are under the age of sixty; no one has entered for ten or even twenty years; vocation directors are burned out or depressed. Many members coverdy believe--and some openly argue--that it is use-less and unethical to invite young people to enter. It is for these congregations, especially, that I am writing this article, but I offer it as well to communities which are in less dire straits. I. believe that both could profit from the following alternative. I would like to point out a different--and more sociologically feasible--path for the future of declining religious congregations. I do not see this as replacing traditional religious life--which is thriving on a smaller scale in some (but not all) of the CMSWR congregations in the United States, and on a larger scale in Africa and South Asia. There will always be a place in the church for the traditional model of religious life. But U.S. Catholic culture is no longer as hospitable to this model as it once was. If it were, several hundred, not a few dozen, traditional religious congregations would be springing up in this country, and they would be doubling in membership every decade. Such explosive growth was the norm for religious congregations founded in the 19th century, and it obviously is not happening today. This comparative lack of interest, however, does not indicate that present-day U.S. Catholics are unspiritual heathens. They simply are not attracted to the traditional model. I believe that American Catholicism would be bet-ter served if several other versions of religious life were also available to young Catholics. By"other versions" I 68.4 2009 tVittberg ¯ Opening a New Window A social movement is a wave of beliefs and/or actions that sweeps large numbers of persons into working toward a specific goal. 366 do not mean the lifestyles currendy being modeled by most of the non-CMSWR religious congregations. These are faring even worse than the traditionalist orders in attracting new members. Their charisms are still beau-tiful and, for the most part, still valid in today's world. But they are not being presented in a form that appeals to young Catholics today. Instead, I want to suggest a different strategy for handing on a congregation's charism to a new generation: starting one---or preferably severalmsocial-movement orga-nizations. To explain how this would work, I first need to define a few terms. Broadly considered, a social movement is a wave of beliefs and/or actions that sweeps large numbers of persons into working toward a specific goal. Examples are the civil-rights movement, the women's movement, the envi-ronmental movement, and the right-to-life movement. Each of these movements may con-tain dozens of separate social-movement organizations (SMOs) which focus on particular activities, particular groups of people, or particular issues related to the larger movement's goals. Thus, the environmental movement includes large organiza-tions like the Sierra Club, the Nature Conservancy, and Greenpeace and also many smaller groups that focus on saving the monarch butterfly, cleaning up a local river, opposing the dumping of toxic waste, and so forth.3 There have been religious social movements and, thus, religious social-movement organizations as well. In Review for Religious Protestantism, a succession of social movements called "Great Awakenings" sparked a host of religious revival groups throughout the 18th and 19th centuries, several of which developed into full-fledged denominations such as the Mormons, the Seventh-Day Adventists, and the various Pentecostal churches. In Catholicism, waves of devotionalism swept through both 17th-century France and 19th-century North America,4 spinning off pilgrim-age societies, sodalities, and prayer groups devoted to particular saints, scapulars, or novenas. These were not .religious orders at their inception, but some later did develop in that direction. Other times they simply strengthened the existing orders. I am suggesting that religious congregations con-sciously try to foster something similar today. Most still have one or more members who are passionate about meeting some particular need in today's world, be it sav-ing the environment, feeding the poor, sheltering home-less women and children, providing free medical care to the uninsured, or mentoring the spiritually searching,s Many of these members have already worked out a more or less specific theology to ground their activities and to explain how their passion fits with the congregation's charism. Some have recruited a corps of volunteers to help them in. their work. To paraphrase the famous line from MoliEre,6 they are already "forming a religious SMO without knowing it." However, these passionate members are often less connected to the rest of the con-gregation. For years, even decades, the other members may have left them alone to "do their own thing." But it is only a small step from what these indi-vidual religious are already instinctively doing, for their congregation deliberately to form and maintain several SMOs to enflesh its charism for subsequent genera- 68.4 2009 Wittberg ¯ Opening a New Window 368 tions. All that remains is to help each incipient group to articulate its identity publicly, to specify clearly its religious grounding in the congregation's charism, and to take specific steps to ensure its leadership continuity and stable membership. This might simply involve: ¯ Picking a name connected with both the charism of the congregation and the specific focus of the group: "Vincentian Servants of the Homeless," "Franciscan Brothers and Sisters of the Earth," "Centering Pray-ers," and so forth. ¯ Adopting an identifiable sign of group affiliation, for example, a common T-shirt or a medal. ¯ Maintaining a public-relations effort to inform potential volunteers, donors, other members of the con-gregation, and the church at large about the group's existence and to attract them to its mission. ¯ Spelling out the criteria for entering and exiting the group, expectations of membership, and ongoing group governance. Previous evidence indicates that, paradoxically, groups with more rigorous expectations are more likely to succeed than those which demand less of their adherents.7 The first two steps are relatively simple, and may already have been taken. But they are not enough. Unless some provision is made for the continuance of the SMO, it may not survive its founder's retirement. The founding brother or sister may be neither inter-ested in nor skilled at such bureaucratic maintenance activities. For the remaining steps, therefore, a religious congregation may be able to offer valuable help from its communications office (for the third task), and its leadership (for the fourth). The kind of social-movement organization I am advocating may or may not be represented by a con- Review for Religious gregation's associate program. A congregation's associ-ates could certainly be this kind of group--but only if they are organized around a readily articulated spiri-tual focus and/or apostolic activity that distinguishes associate membership from the larger call given to any Catholic. Simply stating that associates are devoted to "living the charism of the founder" is not enough. The more focused the associates' commitment--whether in monthly or weekly prayer/lectio according to the founder's spirituality, or in working on a regular basis with the vowed members in their ministry, or in staffing some auxiliary ministry that complements that of the vowed members--the more my SMO proposal here can be applied to them. Otherwise, an associateprogram will not be sufficiendy distinct from the lifestyle of non-associates to enflesh the order's charism on its own. Advantages of the SMO Model I am suggesting that some congregations--especially those whose members have tacitly abandoned the hope of attracting new vowed members--make a point of acknowledging this and then start to recruit people for their present members' particular SMOs. What would be the advantages of such a strategy? First of all, any given religious congregation will survive only to the extent that its members are passionately devoted to some particular version of their founding charism. The future of religious life does not rest with the tired or apathetic, but after a long period of decline many religious now are both. Most congregations have only a few members with the needed passion and enthusiasm. Moreover, these members may not all be focused on the same passion. Some may live and breathe God's call to serve the poor; others may devote their energies to preserving God's 68.4 2009 Wittberg ¯ Opening a New Window Any given religious congregation will survive only to the extent that its members are passionately ~devoted to some particular version of their founding charism. 370 creation through environmental activities; still others, with a more contemplative bent, may foster spirituality through centering prayer, pastoral counseling, or reli-gious art or music. A religious order faced with only a handful of healthy and passionate vowed members, each deeply devoted to a different passion, faces a serious dilemma. It can either focus on one of these passions to the exclu-sion of the others (which would be profoundly alien-ating to those left out), or it can try to include all of them (which dilutes the con-gregation's spe-cific identity and its ability to rally its members around a common goal). Either way, a congregation's ability to recruit to vowed membership is weakened if its remaining passion-ate members are devoted to different articulations of its charism, because its overall corporate mission identity will be weak.8 In contrast, enfleshing these articulations in several different SMOs would strengthen a congregation and improve the chances for its charism to survive. Since each SMO's participants are not necessarily vowed to the congregation, it is not only possible but desirable that several could exist under the same congregational "rOOfo''9 The more different SMOs a congregation's members "spin off," the greater the chance that one, at Review for Religious least, will catch fire. As I will argue below, this may then become the seed for the congregation's future. A second advantage of the SMO approach is that it is a sociologically feasible way of incorporating temporary members or inviting specific demographic groups into the congregation's family. The prospect of temporary membership in permanently vowed religious congrega-tions has been discussed for over thirty years without ever coming to fruition.'° This is probably a sign that the concept is unworkable. A host of decisions would need to be faced in a congregation that included both permanent and temporary members: financial expec-tations, for example, or voice and vote in chapters. Maintaining a distinction between the two groups could imply a second-class status for the temporary members; erasing the distinction would depreciate the perpetually vowed members' commitment. Also, there is not now and never has been any indi-cation that large numbers of potential entrants are clamoring for the option of temporary membership in communities with perpetual vows. If anything, the opposite is the case. In contrast, however, various lay movements that are similar to SMOs are thriving in the church--which may be a sign that the model is a more compatible and sociologically viable Way of enfleshing a religious call in today's world.'1 Lay social-movement organizations are compat-ible with temporary commitment. In fact, many actu-ally expect that their members will stay no more than three or four years. Prayer or volunteer groups specifi-cally targeting high school or college students would be examples of these. A recently begun group is the St. Joseph of Arimathea Society--groups of high school students in Cleveland and Louisville who help provide 371 68.4 2009 Wittberg ¯ Opening a New Window A final advantage of religious ¯ social-movement organizations is that it is less devastating for the members if they dissolve. dignified and reverent funeral services for homeless peo-ple, and for murder victims and deceased old and young people whose relatives are too few or too devastated to arrange a funeral themselves. The students provide sing-ers and pallbearers, tend the "potter's field" cemetery, and collect money for flowers and grave markers. More traditional examples of student organiza-tions include prayer groups (Athletes for Christ, rosary or adoration societies) or twinning arrange-ments with a school in a poor area. There is no expectation that the students will remain members of these groups after their graduation, although they may be directed to affiliated adult groups which they may or may not choose to join. A final advantage of religious social-movement orga-nizations is that it is less devastating for the members if they dissolve. While no data exist on the number of failed attempts that preceded or accompanied the suc-cessful founding of religious orders in previous centu-ries, anecdotal evidence in our histories indicates that at least as many attempts to found religious orders have failed as succeeded. This appears to be true today as well. Of the 97 new religious communities listed in the 1999 Directory of Embrging Religious Communities, 24 had dissolved by 2006, and another 21 had lost members.~2 Founding or truly refounding a religious order is a chancy business, and those who commit their lives to one of these new groups risk losing both financial security Review for Religious and mental/emotional health if they fail. Committing oneself to an SMO carries with it many fewer risks. Outcomes For those religious who are concerned for the pres-ervation of their congregation's charism, forming one or more SMOs could have several beneficial results: ¯ Social-movement organizations may be effective recruit-ment vehicles for vowed membership. With few religious teaching in Catholic schools, most young Catholics have never seen a sister or brother. And few religious inter-act with anyone younger than fifty on a deep or regu-lar basis. How can young Catholics join a lifestyle they know so little about? How can religious invite those they never see? Participating with vowed religious on an ongoing basis in a soup kitchen, a prayer group, or an ecological project will help young people get to know the religious involved--and vice versa. ¯ One particular social-movement organization may develop into the vehide that will carry a congregation's charism into the next generation, after all of the former vowed mem-bers are gone. If so, this would finally realize the inclusive ¯ scenario that the "Transformative Elements" painted for the future of religious life twenty years ago. How could anyone say that a religious charism was extinct if, instead of a small number of vowed religious, an SMO of married, single, Catholic, and non-Catholic men and women were living it out by feeding the hungry, praying a particular devotion, tutoring poor children, or in some other way were bringing the founder's original vision into the 21st century? "Life is not ended, merely changed." ¯ A truly successful social-movement organization will often, however, contain a number of members who do want to devote their entire lives to its vision. It may 373 68.4 2009 Wittberg ¯ Opening a New Window be that these members will not join the original community, but will instead begin a new one. If the first community is still around at this point, their wisdom and experi-ence would be invaluable for the new group. If not, the stories of the SMO's original founder--the sister who started a free clinic in Appalachia, the brother whose soup kitchen mobilized a city to feed the poor--will serve as a template. After all, Frederick Ozanam (the founder of the St. Vincent de Paul Society) lived sev-eral centuries after Vincent himself. St. John Bosco had never met St. Francis de Sales. Throughout the millennium and a half that Catholic religious life has existed, many new religious orders or lay groups have been formed from old templates. SMOs could provide templates of this very kind. Next Steps I believe that social-movement organizations could be useful, both for religious congregations that have given up on recruiting vowed members, and also for more-viable communities that still attract some young people. For the former, it may be the last remaining way they have of passing on their charism to a new genera-tion. For the latter, it may help them attract even more new entrants. The next steps I would suggest to con-gregations wishing to found such organizations--or to foster the ones their individual members have already begun--are as follows: ¯ Take inventory of today's society: What are its deep-est needs or desires? As I have noted previously,~3 the best way to determine these needs is to look at what larger social movements are currently growing. The most pressing social movements reveal themselves by the large number of SMOs they spawn. Are there already Review for Religious a lot of small environmental groups? Prayer groups? Adoration groups? Groups working with the poor? Women's groups? Check out the directory of associa-tions on the Internet Public Library (http://www.ipl. org/div/aon/)to find out. Is there room for another SMO, locally, in this movement? For example, is there a group that the movement currently does not reach, such as Hispanics or high school youth? Is there a new tactic or way of addressing the issue that existing SMOs do not use? Could adding your congregation's spirituality or charism deepen commitment to the social movement? ¯ Take inventory of your congregation: Who are your passionate members? What are their passions? How, if at all, do these passions relate to the charism of your founder? What larger social movements do these pas-sions relate to? Are your community's passionate mem-bers interested in leading or organizing a group to assist them in their work? Or, better, have they already done so? Are other members in your congregation interested in helping them? ¯ What does the group still need in order to succeed? Does it need to expand its pool of potential volunteers? Secure more stable funding? Plan for the founder's retirement? What is the optimum size for the group? Would expansion be good for it--or dilute its unique character? If the latter, can the group's model be "fran-chised" in some way, with separate independent chap-ters in various cities?14 ¯ What assistance can the congregation render? Can your communications office help to publicize the group? Can your vocation personnel and/or associates help locate new volunteers? Does the group need a place to meet? Need mentoring in finances or grant writing? What about retreats or prayer days on the charism? And 68.4 2009 Wittberg ¯ Opening a New Window 376 who in the congregation could provide these services? A weakness in any new religious organization is its "liabil-ity of newness," which may lead to mistakes that imperil its very survival. A more experienced mentor could be a tremendous help. It is obvious by now that religious life is at the end of one of the cyclic downturns which have recurred over the centuries. Rather than resign ourselves to our "inev-itable" extinction--and thereby create a self-fulfilling prophecy--I think we should notice that the SMO model offers a way to midwife the new forms of religious life that will thrive and grow in the years ahead. The many permutations of this model already appearing--associ-ate programs, lay ecclesial movements, mixed emerg-ing communities--are foreshadowings, I believe, of an absorbing future. This is true even if most of them fail, as new ventures often do. More will continue to spring up until some "get it right." With their centuries-long experience and the passions of at least some of their vowed members, today's religious congregations could help in this rebirth. Notes ~ David Nygren and Miriam D. Ukeritis, The Future of Religious Orders in the United States: Transformation and Commitment (Westport, Conn.: Praeger, 1993). 2 A good example would be the third and fourth of the so-called "Transformative Elements" developed by the joint CMSM/LCWR meet-ing in Louisville in 1989--and cited on pp. 255 and following of Nygren and Ukeritis's book. Supposedly, this is what religious life would look like in the year 2010. In hindsight, it reflects more wishful thinking than any real-world trends for vowed religious life. 3 Fora fuller discussion of social movements and social-movement organizations, see my Pathways to Re-Creating Religious Communities (Mahwah: Paulist Press, 1996), chap. 4. 4 See Elizabeth Rapley, The D~votes: Women and Church in Seventeenth Review for Religious Century France (Montreal: McGill-Queens University Press, 1990), and Anne Taves, The Household of Faith: Roman Catholic Devotions in Nineteenth Century America (Notre Dame: University of Notre Dame Press, 1986), for these waves of devotionalism. s My own congregation has individual sisters--of whom I am extremely proud--deeply involved in all of these activities. 6 Or maybe not so famous--the citation refers to a line from Moli~re's comedy Le bourgeois gentilhomme, in which a nouveau riche man is being tutored in literature and discovers that he has been speak-ing prose all of his life without knowing it. 7 See, e.g., Rodney Stark and Roger Finke, Acts of Faith: Explaining the Human Side of Religion (Berkeley: University of California Press, 2000), chap. 7. 8 According to the Nygren and Ukeritis study, mission identity is the principal variable influencing a congregation's success (see pp. 97-98). 9 Several religious families have known this instinctively. For exam-ple, my own Vincentian tradition includes, not only the Congregation of the Mission, the Daughters of Charity, and the various Sister of Charity Federation congregations, but also the St. Vincent de Paul Society, the Ladies of Charity, Vincentian Marian Youth, the Association of the Miraculous Medal, and the Missionary Cenacle, all of which are move-ment organizations of nonvowed laypersons. Similarly the Salesian family includes, not only the Salesian priests and Visitation nuns, but other vowed religious such as the Sisters of Mary Help of Christians, the Missionaries of St. Francis, the Salesian Missionaries of Mary Immaculate, and the Oblate Sisters of St. Francis de Sales, plus lay groups such as the Association of St. Francis de Sales and the Oblates of St. Francis de Sales. to I am not referring here to societies of apostolic life like the Daughters of Charity, who make annual vows, but rather to including an option for temporary membership in congregations whose members are now expected to make perpetual vows. Moreover, even among the Daughters of Charity, there is the assumption that one's annual vows are really for life. ~' According to the Center for Applied Research in the Apostolate (CARA), Emerging Communities of Consecrated Life in the United States (Washington, D.C.: Georgetown University Press, 2006, p. 16), ten of the twelve most rapidly growing new indigenous emerging communities in the U.S. are mixed communities with some, or all, lay members. t2 CAP, A, Emerging Communities, p. 16. 377 68.4 2009 Wittberg ¯ Opening a New V~ndow ,3 Wittberg, Pathways, pp. 80-85. ,4 The above-mentioned St. Joseph of Arimithea Society seems to operate through "franchises"--the Cleveland and Louisville chapters appear to be separate from each other. Many.other groups enlisting high school or college students operate similarly. A Sampler of Potential (and Actual) Religious SMOs 1. "Franchised" Youth Groups (local school chapters, perhaps with a national headquarters supplying materials or training) a. Volunteers supporting a local soup kitchen b. A high school or college centering-prayer group c. Group spiritual direction, big brother/sister spiritual mentoring d. Adoration societies, sodalities 2. Ministry Groups (non-age-specific, perhaps linked nationally in a network or association) a. Supporting crisis pregnancies b. Companioning the dying c. Running a women's shelter d. Strengthening marriages 3. Spirituality Groups (may have a centralized head-quarters and/or a youth branch - see #1, above) a. Devotion to a particular saint b. Performance of a particular spiritual practice (Eucharistic adoration, centering prayer, pilgrimages) c. Spiritual mentoring, group spiritual direction 4. Lifestyle Groups a, Simple living b. Intentional communities c. Peace and reconciliation Review for Retigious WILLIAM P. CLARK Revisiting Religious Identity mnthe years following the Second Vatican Council, uch attention was focused on changes in religious life. Much writing and much effort have been directed toward rethinking or reimaging religious life. In light of all that, one might be tempted to say "Enough already!" An old saying has it that familiarity breeds contempt. Familiarity can also breed complacency and neglect. It might be good, then, to look once again at what it means to be a religious, to reflect on our religious iden-tity. Besides the decree on the renewal of religious life, Perfectae caritatis, Vatican Council II also spoke of the role of religious in Lumen gentium, the dogmatic con-stitution on the church. In chapter 6, §44, we read that the religious state "manifests in a special way that the kingdom of God and its high requirements transcend all earthly considerations, bringing home to all people William P. Clark OMI, longtime teacher and administrator, lives at St, Henry's Oblate Residence; 200 North 60th Street; Belleville, Illinois 62223. 379 68.4 2009 Clark ¯ Revisiting Religious Identity the immeasurable greatness of the power of Christ in his sovereignty and the infinite might of the Holy Spirit marvelously working in the church.'" The council is simply saying religious life gives special witness that, above and beyond earthly values, there is something we call the kingdom of God. While religious life's characteristic witness is spe-cial, it is not exclusive. It is the duty of all Christians to give witness to the kingdom of God. All Christians, be they lay or religious, are committed to living out their baptismal consecration. Emphasis on the common voca-tion of all Christians highlights what is of fundamental importance, the fullness of Christian life informed by charity. That emphasis also counteracts any tendency to draw unfavorable comparisons between the lay and religious states, as though laypersons are somehow sec-ond- class citizens or "children of a lesser God." That broad emphasis on all Christian life is rooted in the most ancient tradition of monasticism. In his masterful study The Spirituality of the New Testament and the Fathers, Louis Bouyer finds certain constants in the literature of monasticism. He affirms them because they were some-what obscured by later developments. One such insight is that the primitive monk did not appear special. Whether by himself or others, his vocation was not considered par-ticular or exceptional. The monk was simply a Christian, a devout layperson who took the most radical means to live the Christian life to the fullest. The monk proposed no other end than to be saved. All his life, the monk asked for no other teaching from his elders than the means of attaining that goal. His fundamental and persistent ques-tion was: "Tell me. How can I be saved?" Two points need emphasis. First, holiness, the fullness of Christian life, is not something reserved Review for Religious to religious, while laypersons are called to something less. Second, religious are to focus on the essential, on the search for union with God, and not see holi-ness as something incidental or distinctive which sets them apart from "ordinary" Christians. Fundamental to religious identity is one's identity as a Christian. It is the fullness of the Christian experience that constitutes Christian identity. There are three major elements in the Christian expe-rience. The first is not distinctively Christian. It is the human preamble. It consists in discovering that human happiness and fulfillment are not brought about by tak-ing. We all start out that way, looking for that certain something or combination of things which, if we could only latch on to it and make it our own, would provide fulfillment. The Christian experience becomes possible once we realize that what we really seek is something or someone to give ourselves to, something or someone greater and nobler than ourself. It is a search for some-thing or someone that will endow our life with meaning and purpose. Finding that something or someone is the beginning of faith as a lived reality. It becomes the basis of all commitment worthy of the name. The second element makes the experience specifi-cally Christian. It consists in finding that greater-than-self reality in the person of Jesus Christ. It is finding in his words meaning for our life. It is finding in his life the pattern and model for our own. The third element is the desire to share what we have found. We want others to find the meaning and purpose that have become our own. We want to live out this meaning and purpose in love for one another. The full Christian experience, then, is apostolic and missionary. 381 68.4 2009 Clark * Revisiting Reli#ous Identity 382 If this Christian experience is not real in our lives, no amount of theorizing about what it is or should be will ever make it so. Furthermore, theorizing will not help much in our lives as religious. If the Christian experience is real, it can be progressively liberating, freeing from all those attitudes of mind and spirit that limit us to operating within the narrow confines of self-ish interests. Like all Christians, religious are to give witness by their lives to the possibilities open to everyone for liber-ation from enslaving attitudes like inordinate ambition, defensiveness, possessiveness, self-pity, and cynicism. The life of religious should also be an active witness to joy, to hope, and to love. The call to the fullness of Christian life and to the perfection of charity seems so daunting that peo-ple often try to evade its challenge. In doing so, lay-persons sometimes say that holiness is something for religious and priests, not for "ordinary" persons like themselves. Likewise, religious sometimes find a type of escape through dependence on the system. Religious life involves a kind of system that includes public vows, constitutions and rules, and a goodly number of prac-tices found in the traditions of various religious insti-tutes. We might think just plugging into the system will make us as holy as we need to be. It is easy to just coast along. All too easily we can come to rate as virtue whatever is conformable to our religious surroundings. Custom and routine can so enslave us as to dispense us from personal decision. Of course, custom and routine, as well as the regular practices and exercises of religious life, are also great helps--if we understand and use them righdy. They do not, however, carry us all the way. They reflect the fact Review for Religious that in choosing to be religious we have set the direction of our lives. But they do not guarantee we never lose that direction. The need for ongoing renewal is simply the need to reaffirm, to reset our direction. The human condition is such that nothing can be taken for granted except the constancy of God's grace, of his invitation. Another point on which the council spoke explic-itly is religious consecration. Everyone of the faithful is consecrated to the divine service by baptism. Clearly, in various contexts the word "consecration" has various meanings, causing difficulties to be raised about how this idea applies to religious. In address-ing those difficulties, the council begins by relating religious con-secration to baptism. Religious consecra-tion adds nothing to the baptism's sacramental character. It is, however, in the line of baptismal grace. That grace can be lived in varying degrees of intimacy. The coun-cil speaks of religious as being "more intimately conse-crated to the divine service." That phrase is significant. It does not say "more strictly" or anything that might seem to emphasize some form of legal obligation. What the council points out by those words is that baptismal consecration can be interiorized to a greater or lesser extent by grace and by love. Ultimately, the truth of every Christian life consists in one's baptismal consecration. But God calls people to live out that consecration in different ways. For religious The call to the fullness of Christian life and to the perfection of charity seems so daunting that people often try to evade its challenge. 68.4 2009 Clark ¯ Revisiting Religious Identity the call to God's service is more explicitly determined. It takes on a particular form or style. To put that a bit differently, for religious the vital response called for by God's loving initiative is made concrete in a specific and distinctive way. By making a certain explicit profession of the evan-gelical counsels, persons technically become religious. The purpose of such profession is to commit ourselves more explicitly and more profoundly to living our bap-tismal consecration. At one time religious profession was commonly called "a new baptism" in homilies at profession ceremonies. In those days it was not always adequately explained. The council statements revitalized and clarified that idea. In reflecting on religious consecration, it is important to realize that such consecration is the work of God. Virtually every page of Scripture speaks of God's initiative in regard to creatures. Jesus told his disciples: "You have not chosen me. I have chosen you." Passages like that have a particular resonance for religious. It is God who calls religious and consecrates them through the church's ministry. Because it is God's work, religious consecration is permanent. God's choice and God's fidelity are unchanging. God is constant in the grace he offers, in his call. Our challenge is to keep trying to respond generously to that call. Religious consecration represents a special instance of the mysterious interaction between grace and human freedom. Obviously it is essential that those consecrat-ing themselves to God's service be free. At the same time we must recognize that the consecration is ulti-mately God's work. Religious profession has never been considered a sacrament by the church. In recent years many things have been referred to as "sacraments," in a broad sense Review for Religiot~s of the word. In the strict sense, religious profession is not a sacrament. That does not mean, however, that religious profession has no reality beyond the disposi-tion and conduct of the subject. Religious consecration is something accorded to free persons precisely as free. To be received, the consecra-tion requires a personal response to God's call. That response includes certain characteristics. It must be sufficiently enlightened, conscious, and free. A person's intention and the vows which formulate that intention are eminently free acts. Conversely, when the church dispenses from vows, she judges that in reality there was some impediment to freedom in the original profes-sion, something lacking in what was offered for divine consecration. The fact that religious consecra-tion is not a sacrament does not mean nothing more is involved than the liberty of the one making vows. On God's part the engagement is indefectible. A vocation consists in a person's being called to a cer-tain manner of life. Each vocation has its own structure and laws. Those laws are not to be understood as some-thing imposed from the outside. They derive from the very nature of the life in question. To ignore structure and laws proper to religious life would be to think of reli-gious life as funny putty which can take on any shape one gives it. History shows significant variations in the forms of religious life. But, in the last analysis, that life must always be directly related to what is most fundamental in Christianity, the search for God and growth in charity. A vocation consists in a person's being called to a certain manner of life. 68.4 2009 Clark * Revisiting Religious Identity In the Christian understanding of life, the goal is progress in charity. Jesus made it clear that love of God and love of neighbor sum up the whole law. Love gives ultimate value to what we do. That is why religious con-secration is wholly directed towards love of God and neighbor. It is precisely that love which gives the value of consecration to the activity of the religious. The idea that one's activities must continuously be animated by charity is certainly not new. We have heard it countless times in one form or another. Nor is it distinctive. It is true for everyone. By religious profession we are committed to that goal more explicitly, more officially, as it were. On the part of religious, the consecration of one's life consists in using distinctive means for achieving the common Christian goal of progress in charity. My cir-cumstances, my state of life, determine the means that are most appropriate for me. Jacques Maritain offered an excellent definition of means. He said means are the end in the process of coming to be. Thus, at each moment of our journey toward the perfection of love, we make that end real by employing the appropriate means, Perhaps we should emphasize the word "journey." While we hope we are on the right road and we try to keep moving in the right direction, we never reach the end, the perfection of love, in this life. Another way to put that is to say that holiness is not so much a place we arrive as it is the way we travel. Consciousness of our shortcomings and failures makes us reluctant to think of ourselves as holy. A num-ber of years ago Archbishop John Roach of St. Paul, in a pastoral letter on spirituality titled A Friendship Unlimited, offered a valuable insight in this regard. He wrote: "It's a funny thing, but for years I couldn't imag- Review for Religious ine thinking of myself as holy. I was equating holiness with perfection, and I knew I simply didn't have that. It is clear to me now that holiness is the desire to be a friend of Jesus Christ and to surrender my will to God. I may stumble along with that. I have so far--but, so long as I continue a sincere effort toward that goal, I am holy." It might help also to remind ourselves of one charac-teristic of holiness that is often overlooked. It is compat-ible with human frailty. Many stories and most statues of saints give a wrong impression, an impression of otherworldliness that obscures the fact that those saints were real human beings with human faults and weak-nesses. Examples are plentiful. St. Augustine was given to rages. St. Thtr~se of Lisieux had bouts of depression. St. Vincent de Paul, the great saint of charity, was said to be bilious and subject to fits of anger. St. Jerome was aggressive and insulting to persons who disagreed with him. In fact, one of his contemporaries said of Jerome that his malice was such that no saint could live within miles of him. The secret of all of those people is that they never gave up struggling and working to overcome their human weaknesses. They knew what counts is not the triumphant victory of total perfection, but persevering effort. Teresa of Avila said we should strive and strive and strive, for we were made for nothing else. She was right, of course, but the way she said it makes it sound hard. And it is a constant challenge. We cannot gloss over that. But I like the way T.S. Eliot put it when he said: "We are only undefeated because we keep 6n trying." In question 186 of the Secunda Secundae of his Summa Theologiae, St. Thomas treats of things that per-tain to the religious state. He speaks at length of the vows of poverty, chastity, and obedience and argues their ,387 68.4 2009 Clark ¯ Revisiting Religious Identity necessity for religious perfection. He points out that "a person cannot offer his whole life to God directly because that life is not lived all at once, but only suc-cessively. Hence, a person can only offer his whole life to God through the obligation imposed by vows" (my translation). Thus, our real challenge is not the perfor-mance of heroic acts, however beautiful, however noble, for every human act is by nature transitory. Our real challenge is the heroism of a whole life, offered to God without measure, without reservation, without regret. This is done through religious consecration, through the vows. And in this the entire person, mind and heart, must be involved and permanently involved. Note ' The Vatican translation and the revised Flannery translation, melded. See Lumen gentium, chapter 6, §44: "Regni Dei denique super omnia terrestria elevationem eiusque summas necessitudines peculiari modo patefacit [status religiosus]; supereminentem quoque magnitudi-nem virtutis Christi regnantis atque infinitam Spiritus Sancti potentiam in Ecclesia mirabiliter operantem, cunctis hominibus demonstrat." Ed. 388 Questions for Personal and Group Reflection If religious sisters and brothers are identified with the laity, how do you claim their special religious identity? 2. Has Clark been helpful in underlining aspects of religious identity that distinguish religious life for priests, sisters, and brothers? Would you want to add or subtract anything? Review for Religious LEO J. HERIOT Encounters Early and Late: John Bosco and Paul Saul was present at the stoning of the lov-able Stephen, and perhaps this increased the Pharisee's desire for Christian blood. Fernand Prat says, "Not content with being present at the torture of the victims, he entered into houses and dragged out the inmates, both men and women, to hale them to the dungeons."' Saul set out on the trail of Christians not to evangelize them but in pursuit of them to bring them to what he thought was justice. He had asked the priests to give him the offi-cial mission to seek out Jesus' disciples in the synagogue of Damascus and drag them before the Sanhedrin. In the Acts of the Apostles we have three accounts of the vision on the way to Damascus (9:1-19; 22:3-21; 26:12-20). It is Luke who makes the first announcement of Leo J. Heriot SDB wrote for us about Margaret Bosco in 2007. His address is now Don Bosco House; PMB Government Buildings; Suva, Fiji-Islands. exemplars of faith 389 68.4 2009 Heriot ¯ Encounters Early and Late this event; later we hear Paul giving his own account. The accounts agree on the important points: the occa-sion, the place, the time of day, the dazzling light, Saul's fall to the ground, his dialogue with the mysterious voice, his blindness, the return of his sight, and the total change in his life. From being a firebrand of a persecutor, he became a sower of the Good News of our Lord and Savior Jesus Christ. The whole change of his behavior, his heeding of the strong voice's words, and his subsequent dedica-tion to a new cause make us aware that he was not led by fanaticism or goaded on by personal ambition. Jesus Christ seized him, pulled him close to himself. From the accounts of this conversion, nothing presaged it, noth-ing hinted that the fierce Pharisee would change regard-ing this person Jesus Christ, changing and becoming a disciple of Jesus and a preeminent apostle. Looking at this conversion, one gets the impression that it is beyond human explanation. It would be folly to try to find some simple plausible human causality. Pauline theology gives pride of place to the empow-erment of grace, and Saul was certainly under the influence of grace. It is not possible to explain this con-version apart from divine grace. Paul helps us with these assertions from his writings: "Have I not seen Jesus, our Lord?" (1 Co 9:1). "Last of all, as one untimely born, he appeared also to me" (1 Co 15:8). Grace found in this man fertile soil that would produce a great extension of the stoW of Jesus, a stoW that would make people aware of the immense, unfolding gift God gave to Saul and to the world on Saul's way to Damascus. Saul's encounter with the risen Lord as he sought to obliterate that Lord's message had a huge influence on him. One of the Apostle's boldest and most profound Review for Religious teachings was that of Christians' being incorporated into Christ's mystical body. For this Pharisee, Paul, Christ becomes all in all; Christ becomes everything. This idea is contained in seminal form in the question Jesus puts to the blinded Saul: "Saul, Saul, why do you persecute me?" (Ac 9:4). Paul was not attacking Jesus directly; he was defending his Pharisaism by trying to prevent Jews from falling into the ways of this crucified "reformer" of Judaism. In Saul's conversion God's grace is evident, work-ing a transformation immediately. It is like the blinding flash of light. The extraordinary illumination appar-ently brought about Saul's immediate com-pliance with Jesus' words and his swift transformation into a disciple and apostle. The stunned Saul changed his course once and for all. He found himself in a new world, a world almost alien to the life he had lived until then. Paul was overwhelmed by a new faith, a belief in the person of Jesus Christ as his Lord and master. He began a new and demanding life that only a strong and deep faith and love could sustain. He expresses that faith in his Letters to the Galatians and the Romans, an active faith that revolutionizes the whole person and alters the direction of people's lives. From the moment of his conversion the gaze of Saul is riveted on the person of Jesus Christ. We would go too far, however, if we reduced Paul's life to the moment One of the Apostle's boldest and most profound teachings was that of Christians" being incorporated into Christ's mystical body. 391 68.4 2009 Heriot ¯ Encounters Early and Late of his conversion. His continuing deep reflection on the mystery of God's love strengthened him as he went about his apostolic life. Our beliefs, too, are not simply the result of our reading or reflection, but come from God's communication with us, often in the quiet con-templation of a Divine Master stretching out his hand to us and telling us to find him in our contemplative awareness of others and ourselves. 392f The Boy from Becchi, Another Man of Zeal In an audience on 21 March 1858, Pope Pius IX, now Blessed, told the priest from Turin: "When you get back to Turin, Don Bosco, you write down these dreams and everything else you have told me, minutely, and in their natural sense. Save all this as a legacy for your Congregation so that it may serve as an encouragement and norm for your Sons.''2 After nine years this same pope questioned him once again. Don Bosco's reply was "I truthfully lacked the time. I was so taken with [any number of things]." The pope said, "Well then, I not only advise you, but order you to do it." Don Bosco promised to write down his early experiences, and he kept his word.3 In his poor handwriting Don Bosco scrawled out his first dream. "At the age of nine I had a dream that really changed my life and influenced me throughout my life. I dreamed I was near my house at Becchi, and a crowd of young boys had gathered there to have fun and play games. Some were playing, some were laughing, and not a few were cursing. Shocked by their expres-sions, I jumped in among the boys, swinging wildly and shouting at them to stop saying those things. At that moment a Person appeared among us. He was dressed in a long white robe, and his face radiated such light Review for Religious that I could not look at it. Suddenly he called me by name. 'Giovanni, you have to win these boys not by blows but with gendeness and kindness (bont~). So begin right now to show them that evil is ugly and virtue is beautiful.'" Although these words confused him, this little boy, nine years old in 1824, was being commissioned for God's work. He said, "I am so small and these are young men. What you are asking me to do seems to be impos-sible." But he was told: "What seems so impossible, you must achieve by being obedient and acquiring knowledge." The boy shouted, "You ask me to do the impossible!" The voice said, "I will give you a teacher under whose guid-ance you will learn and without whose help all knowl-edge becomes foolishness." Beside this Person stood the Lady to whom young Bosco's mother had taught him to pray regularly. The Lady, taking his hand, said, "Giovanni, look carefully. What do you see?" The crowd of boys was changed into goats, dogs, cats, bears, and various other animals. The Lady of his dream said to him, startlingly: "This is your field of labor." Then she gave him a one-word recipe for getting these boys to improve: "amorevolezza" (loving concern). The wild animals disappeared, having been turned into sheep. The Lady then told him, "In due time you will understand," and with that she put her hand on his head. At table for morning coffee he told his family about his dream. Each one said something different. His "At the age of nine I had a dream that really changed my life and influenced me throughout my life." 393 68.4 2009 Heriot * Encounters Early and Late brother Joseph said, "Oh, Giovanni, you are going to become a farmer looking after sheep and goats, caring for them." His brother Anthony said, "Oh, Giovanni, you are going to become the leader of a gang of ban-dits!" After other such remarks, their wise old grand-mother said in an authoritarian tone: "Giovanni, take no notice of dreams." And Mama Margaret said con-vincingly, "Prepare yourself, Giovanni, for your future apostolate." This, then, is what Pope Pius IX referred to in 1858 when he told Don Bosco: "This is the begin-ning and the foundation of your work. Give this dream to your Congregation and make it a part of their life." On the road to Damascus, Paul was astonished by the voice that changed his life. It had the power to change his life and send him on a new mission. While any comparison of nine-year-old John Bosco's dream to Paul's experience near Damascus would be lopsided, we may remind ourselves that both of them were impelled into a new life, a new apostolate, by mysterious expe-riences beyond usual explanation. Are there not many other divinely wondrous experiences as well? Why not keep them in mind? Notes ~ Fernand Prat, The Theology of St. Paul (London: Burns and Oates, 1964), p. 25. 2 The Biographical Memoirs ofSaintJohn Bosco, ed. Eugene Ceria SDB (New Rochelle, New York: Salesiana Publishers, 1980), vol. 5, p. 577. 3 Ceria, Biographical Memoirs, vol. 1. pp. 95-96. Review for Religious HILDA KLEIMAN On Hilda of Whitby ~ah~na tIr oennt eorre da tfheea msto dnaayst.e Ir yw, Ia hs ando nt orta cisheodse an Catholic, and I was not named after a saint, though I had a lovely name. After I entered, the prioress asked me to choose a patron, and I chose St. Hilda of Whitby. Initially I hesitated to choose her because, generally speaking, we do not know much about her. We know when she was born and died, where she lived, and some of the activities she pursued, activities for which she was well known and respected. But we know little about her character, her spirit, or her inner life. How did the tone of a gathering change when she walked into a room? How did she regard those whose lives and souls were entrusted to her care? Was her glance warm or cool? Did she have a glint in her eye? Answers to these ques-tions seemed permanently unavailable. A few months after I entered my community, I attended a concert given by Festival Chorale Oregon, Hilda Kleiman OSB writes from Queen of Angels Monastery; 840 S. Main Street; Mt. Angel, Oregon 97362. Email: ajkjune@juno.com 68.4 2009 Kleiman ¯ On Hilda of Wbitby a local, award-winning choir directed by Dr. Solveig Holmquist. I had been a student in her college choir for three years at Western Oregon University. I was excited to see her again, even from a distance, even from the back as she conducted the choir. When she entered the concert hall, she was as I had remembered--not tall or physically imposing, yet filled with a presence that shot through her spiky hair, her sharp eyes, and her earrings and many bracelets. I saw a woman in full possession of herself and the situation at hand. She stood before the choir and the orchestra, and they knew what to do sim-ply by the movements of her hands and a thin baton. I remembered standing before her with my eyes on every move she made. In every gesture, every expression, she embodied musician and conductor. She made the vocalists and musicians one as we let her lead us--as, with our minds but also our hearts, we let her be our breath to the very last note. When Dr. Holmquist arrived at Western, she had clearly learned how to draw people together. Shortly after being hired, she was told there were no students at Western who could really sing. Given that this was untrue, and even uncharitable, Dr. Holmquist did not listen. She simply set up a table at the activities fair at the beginning of the school year and started signing students up for auditions. By the end of the year, she had set the choral music program on its feet, doubling the size of the choir, planning tours, and establishing a student-led choir council. I began to see that music was Dr. Holmquist's life, and part of that life was invit-ing the rest of us into the music in whatever way was appropriate for each of us. I loved her for it, and I still do. Though I do not think I would have used the word at the time, I see now Review for Religious that what I received from Dr. Holmquist was a deep and vigorous image of vocation. I have no doubt that through the music she is doing what God created her to do. Shortly before I graduated, I tried to say as much to her. In her office one morning, I described what I saw in her. I said I was not a born musician like her, but rather a writer and a reader, and I was looking for my own purpose in life. The day I attended the Festival Chorale concert was November 17th, the feast day of St. Hilda, and the first time I observed her feast day as my own. As I watched and remembered Dr. Holmquist, some of the reasons why I choose Hilda began to emerge. It was not about wanting to be an abbess as Hilda was, any more than it was about wanting to be a cho- , ral conductor. It was not about imitation in such a specific sense, but about living in the presence of someone who could play a part in calling me to be who I am supposed to be and to do what I am meant to do. It was about the profound effect just one person who is living her vocation may have on those around her. If I imagined myself as a member of Hilda's monastery, much as I had been a member of Dr. Holmquist's choir, what could I learn about who I am supposed to be here and now? It was about the profound effect just one person who is living her vocation may have on those around her. 397 The Venerable Bede, an English monk and writer of the 8th century, is our sole source of historical infor- 68.4 2009 Kleiman ¯ On Hilda of Wbitby marion on Hilda. After serving as the abbess of several monasteries, she established at Whitby a double monas-tery, a community of monks and nuns. In his history of the English church, Bede tells us she taught those within her community to study the Scriptures thoroughly, to observe good works, and to foster many virtues, "but especially peace and charity." In part, the influence of her goodness was seen in the five outstanding men from her monastery who became bishops. In addition to her own monks and nuns, others from all walks of society sought her direction. In this way Hilda, "whom all her acquaintances called Mother because of her wonderful devotion and grace," guided many people to God along the path of their particular gifts and circumstances. Bede also gives us the story of Caedmon, a shy sheep-herder whom "God's grace made remarkable." One night Caedmon received a vision from God in which a man asked him to compose and sing him a song. Caedmon answered that he could not sing, and the man replied "But you shall sing to me," and he did, thus becom-ing the first poet of the English language. When Hilda learned of Caedmon's gift, she invited him to become a monk and be instructed in sacred history, which he then rendered into beautiful music and poetry. Caedmon soon became not just a poet but a disciplined and beloved member of the community as well. At his death he asked if there were any who held any ill will against him, and he was assured that there was not. When then asked if he was at peace with those attending him, he replied, "I am at peace with all the servants of God." Among well-known events of church history, Whitby is known as the site of the synod in 664 at which the controversy between the Celtic and Roman dates for observing Easter was resolved. The problem disturbed Review for Religious many people, Bede tells us, even to the point that they feared "that they might have received the name Christian in vain." Those arguing for the Roman date were victo-rious, yet Bede describes Hilda and her community as favoring the Celtic practice. While he tells us the results of the synod, Bede does not describe Hilda's response to the decision. We do not know if in the end she was saddened, relieved, or pleased. From what we do know about her leadership, however, we can perhaps assume that many looked to Hilda for guidance as to how they should respond to this decision. We can see the great respect she had for the Scriptures and the wisdom of the church. We can see that she taught those around her to be of service in all peace and charity. Even as she neared her death, she urged those in her monastery to "maintain the gospel peace among themselves and with others." I imagine that Hilda had a profound sense of perspective, of knowing, in the end, which beliefs and practices held priority. Unity within the church mat-tered more than any particular date, and gracious accep-tance of the decision of the synod mattered more than the content of the arguments. I was aware of St. Hilda before I was a Catholic because I attended St. Hilda's Episcopal Church for sev-eral years during high school and college. St. Hilda's is a small community; the church holds perhaps fifty peo-ple on a Sunday. I met the vicar, Noel Knelange, when I first arrived, and about a year later Noel's husband Bill was ordained a deacon. I attended the ordination and sang in the choir, helping to lead the congregation out of the church singing "The King's Highway" for the recessional. During the service I was taken aback 399 68.4 2009 Kleiman ¯ On Hilda of Whitby Bill's ordination gave me the image of dedicating one's life to God alone, and Noel, bluntly and without~ pretense; connected ~that image, to me, 400] by the beauty of the liturgy and the fact that Bill was grounding his life and identity in his faith. Somehow God wanted him. God wanted exactly who Bill was, a middle-aged man, a deaf man deeply involved with the deaf community of the diocese, a man who loved to fish so much that during the homily the bishop gave him a new fishing pole, now that he would be a fisher of men. Afterwards, during the reception in the parish hall, I was standing near Bill and Noel, probably eating a cookie, when Noel turned to me and said, "Well, you could do this too you know!" What? I did not want to be a deacon or a priest. I did not understand why she said that, and we never talked about it later. I forgot about Noel's words until after I had become a Catholic and been a member of the Benedictine Sisters of Mt. Angel, Oregon, for several years--even though I had often wondered when the thought of becoming a nun first came to me. Bill's ordination gave me the image of dedicating one's life to God alone, and Noel, bluntly and without pretense, connected that image to me. The seed of the idea of staking everything on "the assurance of things hoped for, the conviction of things not seen," as we read in the Letter to the Hebrews, was planted and would take root in ways I never suspected. Just a few years Review for Religious later, I was led to the Catholic Church, to a Benedictine monastery, and to a surprising new relationship with St. Hilda, a relationship reflected in women like Solveig Holmquist and Noel Knelange. Regardless of whether they were aware of all the details, they could and would change the course of a life in a single breath, with a single word. The name Hilda comes from the Old English and means "Battle Maiden," a fact I learned only after I received the official word from .the prioress that I could take Hilda as my new name at my final profession. I took to the image of the Battle Maiden immediately--the tension between toughness and gentleness, knowledge and innocence, between what we think we know and what we in fact do not, a tension not to be resolved but used as ingeniously as possible until the day of death. Other people have taken to my choice of the name Hilda, to the "Batde Maiden" too. "Battle on, maiden!" says my mom before she hangs up the phone. After ask-ing me to explain the meaning of Hilda to my class-mates, one of my seminary professors warns that "from now on, you gendemen better look out!" The best, how-ever, is my friend Ania. With her I have established The Society of Honorary Battle Maidens. We have taken as our charter the words of St. Paul to the Corinthians: "But we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us. We are afflicted in every way, but not crushed, perplexed, but not driven to despair, persecuted, but not forsaken, struck down, but not destroyed, always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies." To bet- 401 68.4 2009 Kleiman ¯ On Hilda of Wbitby ter understand our society, I have listed qualities of the Battle Maiden, which include the following and will surely be added to as I ponder this further: ¯ A persistent love, grounded in the love of God that pursues us without end. She can keep extending her love for other people, regardless of how they respond, if at all. If she feels hurt by this, she takes it to mean that her efforts were not the most gracious way to love this particular person, and it is time to try something else. She is intelligent, so her persistence does not suggest beating her head against a wall, but rather keeping her wits about her and being willing, always willing, to try again. ¯ The beginning of an understanding of the fourth step of humility in the Rule of St. Benedict: "The fourth step of humility is that, in this obedience under diffi-cult, unfavorable, or even unjust conditions, his [or her] heart quietly embraces suffering and endures it without weakening or seeking escape." She does not, in the end, resent that this step asks her to endure injustice, even contradiction, for the sake of the God she loves. She accepts that sometimes such endurance will require her to speak her mind, to name what is difficult, recognizing that endurance can be more than just waiting for the bad to run its course. Bravery of heart becomes part of her core. She understands that false sisters and broth-ers (and are not we all false and contradictory at one time or another) are part of reality; to deny this is of no use to anyone. She uses their words and actions to strengthen her reliance on the Lord so that it remains possible for her to pray for her enemies. ¯ An enduring kindness that she tries to exercise in any situation, par.ticularly in her words. At times, she may manifest her kindness in ways that are more tra- Review for Religious ditionally recognized as kindness--offering to lend a hand in household tasks, greeting guests with courtesy and assisting them in their needs, acknowledging the accomplishments of others with a sincere compliment. Kindness, however, is also needed in more challenging situations. It is a kindness to try to change the sub-ject when she hears murmuring or gossip about some-one who is not present. It is a kindness to walk away and not participate even by listening when this tactic fails, perhaps biting back the words rising in her throat that she would like to put everyone in their place with. Kindness calls her to address only in private any embar-rassing situations that involve another person, so as not to worsen the pain her words would likely cause if spo-ken publicly. To enjoy membership in The Society of Honorary Battle Maidens, you and I do not need to be in full possession of these qualities. We do need, however, to recognize their worth and strive to live with their inher-ent tensions, tensions that in the end are simply the tensions of the cross. Image Bearer One of a kind, Here for a reason, Plucked from the mire, Now wearing white, Bearing His likeness, I am immortal, A soul crafted By the Holy. Teresa Burleson 403 68.4 2009 Vv'ILLIAM PROSPERO World Youth Day and Religious Life sharing experience 40_4] Many vocation directors will confirm that a substantial number of candidates for seminar-ies and institutes of consecrated life consider a World Youth Day (WYD) experience to have been an important part of their discernment. Many candidates say they first thought seri-ously about religious life or the priesthood while on a WYD pilgrimage. What is it about WYD that promotes consecrated life? Sister Joseph Andrew, of the Dominican Sisters of Mary, Mother of the Eucharist, asked me to speak about this very topic at a recent discernment retreat at the motherhouse in Ann Arbor. No less than a hundred 'thirty young women attended. When I asked how many had been to WYD, about one third raised their hands. The main reason for "only" a third, I William Prospero SJ is pastor of St. Mary's University Parish (on the campus of Central Michigan University); 1405 South Washington; Mount Pleasant, Michigan 48858. Emaih will.prospero@stmarycmu.org Review for Religious believe, is that most of them were too young to have attended any other WYD than the one in 2008 in Sydney, Australia. Sydney did not draw huge numbers from the United States because of the travel cost. Nonetheless, many of the young women present had managed to attend that WYD. I believe there are several reasons why WYD pro-motes consecrated life and priesthood. Though I do not have any statistical analysis to prove my points, I have a wealth of experience assisting young WYD pil-grims in their discernment about consecrated life or priesthood. I have attended four WYDs: Denver (1993), Toronto (2002), Cologne (2005), and Sydney (2008). I have served as a priest on the last three. I have wit-nessed more than ten pilgrims enter religious life or the seminary. The main reason, I believe, for the wealth of WYD vocations is that WYD gives a taste of life as a conse-crated person. Pilgrims experience about two weeks of consecrated living. WYD provides a veritable "trial run" of living the vows of poverty, chastity, and obedience. In. living the vows on WYD, pilgrims experience the intense joy of the universal church gathered around the pope. They make the connection that living as a religious could be enjoyable and meaningful. The possibility of consecrated vocation becomes real for the first time in many pilgrims' lives. Pilgrims experience poverty the first day of com-mitting to go on WYD. They realize that the costs can be high. As I began recruiting for Sydney, I recall sev-eral students resisting, sa.ying $2,850 was too costly. My response was: "Do you want to go? Has God put this desire in your heart? If so, then commit and the money will come. I promise. And, if not, I will personally cover 405 68.4 2OO9 Prospero ¯ World Youth Day and Religious Life Trusting God for material needs is a tangible experience of religious poverty. 406 whatever you can't. But you must promise you will com-mit to this and try your best to raise the funds. I prom-ise you, God will provide." Every pilgrim had enough funds. On four WYDs I have never met a pilgrim who fell short of funds. For the 2008 WYD in Sydney, we took seventy pilgrims from the Diocese of Saginaw, each paying $2,850. There are stories of pilgrims finding funds flow-ing in from fund-raisers and from the most unexpected sources. Trusting God for material needs is a tangible experience of reli-gious poverty: God provides. Pilgrims trust him, and all works out. From the beginning, they learn that those who commit to a reli-gious pilgrimage are cared for by God. They learn this throughout WYD, beginning with their first moment of commitment. Poverty finds many manifestations, usually very inconvenient ones. As the pilgrimage officially begins, I speak of the "great ball of suffering" that one endures on WYD. For some reason, chaos and inconvenience reign. This makes trusting God mandatory, not optional. For example, because of delayed flights, our travel time from our departure to our host parish in Kiama, south of Sydney, was thirty-eight hours. And the last two hours were in a bus with a broken heater (it was winter there) while rain and forty Fahrenheit degrees of damp cold were welcoming us. These horrendous situations created the proper spirit in which to celebrate Mass, Revie;v for Religious namely, our sense of spiritual and actual poverty: "We are not in control!" Having celebrated Mass at a crowded boarding gate in the Los Angeles airport (LAX), we found special meaning in celebrating Mass again, hungry and cold, at the very end of our trip. I was reminded of the four thousand hungry and tired people in Mark 6:1-8 who were worn out from their journey, so Jesus fed them. It was as if Jesus intentionally brought the people out to a deserted place to experience their poverty and to see and taste the goodness of God. Poverty makes pilgrims hungry for Jesus. Another example of poverty happened at the Papal Welcome at Sydney's harbor. Afterwards we were hun-gry and cold. Several pilgrims collected our chits or tickets and got our meals, bags of hot stew (option: beef or pork). After getting the same victuals several days in a row, pilgrims were cheerfully dubbing them "barf bags." Our meals were being eaten on the ground or on cement blocks or wherever we could prop ourselves up. One night, however, several alert pilgrims found some plastic chairs and brought enough over for the group of seventy to sit. We could sit and eat! We were so grate-ful. I cannot recall ever feeling so grateful for having a chair to sit on. This is what WYD does: it makes the ordinary into a gift from God. Once one begins to see that everything, everything, is a gift, then one can start living a radical Christian life. So the gift of sitting, eat-ing, enjoying each other's company, and basking in the reality that we just saw in person the Vicar of Christ, all add up to an explosive experience of the joys of the kingdom. Poverty makes human experience more real, and opens us to the true value of community. How sim-ple and uncomplicated it all is. 407 68.4 2009 Prospero ¯ Worm Youth Day and Religious Life Over and over one witnesses pilgrims making sacrifices for the sake of the group. 4081 If pilgrims are properly prepared and guided, they have a wonderful experience of interacting positively with the opposite sex. Even sleeping conditions, oth-erwise inappropriate, become an experience of intense respect and honor of boundaries. One sees the "other" as sacred and as a fellow pilgrim on the way, some-one to be honored and respected. I have never known of any of our pil-grims engaging in actions that are meant for mar-ried couples. Sleeping shoulder to shoulder with two thousand other pilgrims may seem cause for temptation and raised eyebrows, but never have I seen anything but excellent moral behavior among our pilgrims. Even where there are dating couples, they hardly ever "pair off" from the group. The whole atmosphere is one of intense commu-nal living. People are attentive to the needs of everyone, sharing and caring for one another. The pilgrim learns that one does not need to pursue or engage in roman-tic relationships to be happy. Celibacy for the kingdom becomes tangible, livable, and enjoyable. At WYD the intense communal activities, which sometimes involve distressing conditions and both-ersome inconveniences that must be endured, build a joyful esprit de corps. Over and over one witnesses pilgrims making sacrifices for the sake of the group. Opportunities for minor sacrifices abound, such as shar-ing personal items to assist another in need and collect-ing meal tickets and standing in line to retrieve meals for a group. These and other sacrifices reveal acom- Review for Religious mon care for one another. Moreover, the group lead-ers have the ultimate say in all major decisions about travel, gatherings, agendas, and special needs that arise. Individual wills give way to the group, or to the lead-ers' decisions. Through these experiences one finds joy in sacrificing one's own will for the good of the group, opening up to the gift of religious obedience. Consecrated persons make a sacrifice of their lives for the good of the church and the world. Pilgrims experience the power of loving sacrifice firsthand, and its power to build up the Body of Christ. Eddie Dwyer, a Saginaw seminarian, said: "Three things I hate are lines, sitting on the floor, and crowded spaces, but the love at WYD made sacrifice easy." All these experiences find rich meaning in the cel-ebration of the sacraments, namely, confession and Eucharist. The intensity of confessions, celebrations of Holy Mass, and Eucharistic adoration affirms God's real presence among his people. All the sufferings and joys of pilgrimage are offered up to the Father in the won-derful exchange of gifts that the Eucharist makes real. All is gift. As a priest I am overwhelmed by the power and joy of the priesthood, by the sacramental fruitful-ness on WYD. What power can be manifested in such weakness! The Papal Mass at the conclusion of WYD provides the perfect environment for the overflowing gratitude of the pilgrimage to express itself. Pilgrims, freshly and deeply aware of God's goodness, gratefully share their belongings with others. Jackets, caps, and an assortment of other personal items are offered and received in a wonderful exchange of gifts. God's kingdom becomes visible in everyone giving their things away to bring joy to both receiver and giver. In his Spiritual Exercises 409 68.4 2009 Prospero ¯ Worm Youth Day and Religious Life St. Ignatius Loyola speaks of the free exchange of gifts between those who love each other (§231). This is the Christian life. As church and bride of Christ, we receive every good thing from God and make an offering of our very selves back to him in gratitude. This joyous exchange finds particular power at the Papal Mass. The accumulation and possession of .things no longer has appeal. The giving and receiving of love becomes the reason for existing. Consecrated life witnesses to the joy of the kingdom of heaven through the. gift of self to God. The Papal Mass provides a taste of the joy offered to those who radically take up the call to follow Christ the Bridegroom wherever he goes. As I lead pilgrims to WYD, I make a point of having several priests, seminarians, and religious sisters accom-pany us. When lay pilgrims rub shoulders with conse-crated persons, consecrated life now has a face, and that face is familiar and human. No longer is the question of consecrated life somewhere off in the distance, but it is real and lived by real people. The possibility of consecrated vocation opens up as the joys of serving the kingdom find witness. I count WYD the single most important vocation promotion ministry that I do. 410 Review for Religious BENNY PHANG Marriage and Celibacy: Rivals or Complements? MMarriage and celibacy are often seen as contraries. isunderstanding about these two vocations still exists among many people who do not fully under-stand celibacy for the sake of the kingdom of heaven or the meaning of marriage. They see marriage as con-trary to celibacy, totally separated from it, and unable to contribute anything to it. And they understand celibacy as merely a pessimistic, negative rejection of married life and love. They even think celibacy is responsible for many sexual problems. About these matters people raise critical questions such as: Is marriage contrary to celibacy or even a rival? Is marriage a higher and better state than celibacy, or is it the other way around? Does marriage confirm celibacy or devalue it? If marriage confirms celibacy, how does it do so? Benny Phang OCarm, an Indonesian priest studying at the Angelicum for a doctorate in moral theology, can be addressed at Centro Internazionale Sant'Alberto; Via Sforza Pallavicini, 10; 00193 Roma, Italy. Blog: theouiosoter.blogspot.com 411 68.4 2009 Pbang ¯ Marriage and Celibacy On this topic I want to draw some reflections from the messages of Pope John Paul II (collected in Theology of the Body), from the critical reflection on celibacy in the Catholic Church written by Aloysius Pieris sJ, and from the experience of St. Th~r~se of Lisieux of her vocation to religious life. Marriage and celibacy, are interrelated. To hurt either one by being unfaithful in it also hurts the other. 412- Rival Vocations? In the Gospel according to Matthew, Jesus places the counsel of celibacy in the discussion of the impor-tance of marriage, when he argues against divorce (Mt 19:3-12). Pope John Paul confirms this, saying, "[From Matthew's Gospel, Mt 19:10-12], it can be seen sufficiently clearly that here it is not a question of diminishing the value of matrimony in favor of continence, nor of less-ening the value of one in comparison with the other.''1 "Christ's words on this point are quite clear. He proposes to his disciples the ideal of continence and the call to it, not by reason of the inferiority of, or of prejudice against, conjugal union in the body, but only for the sake of the kingdom of heaven.''2 One can, however, argue for St. Paul's position when he writes, "So then, he who marries his fiancee does well; and he who refrains from marriage will do better" (1 Co 7:38). Does this Pauline text not mean that mat-rimony is good, but celibacy for the kingdom of heaven is better?3 Review for Religious We need to comprehend the reason for celibacy in the evangelical counsel. Jesus says, "There are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let anyone accept this who can" (Mt 19:12). This is the only reason for the evangelical counsel of celibacy. The reason is not to devalue marriage, but for the sake of the kingdom of heaven. To understand the "difference" between Jesus and Paul as regards celibacy and marriage, John Paul gives us an insight: In his pronouncement, did Christ perhaps suggest the superiority of continence for the kingdom of heaven to matrimony? Certainly he said that this is an excep-tional vocation, not a common one. In addition he affirmed that it is especially important and necessary to the kingdom of heaven. If we understand superiority to matrimony in this sense, we must admit that Christ set it out implicitly. However, he did not express it direcdy. Only Paul will say of those who choose matri-mony that they do "well." About those who are willing to live in voluntary continence, he will say that they do "better" (! Co 7:38). (Theology, p. 275) The conscious and voluntary renunciation of the conjugal love of marriage and family life by celibate per-sons is not a devaluation of marriage, but it is a form of self-sacrifice. John Paul explains: "Christ understood the importance of such a sacrifice . He understood the

Issue 56.2 of the Review for Religious, March/April 1997. ; for religious C}ar~s6an Heritages and Contemporary L~v~r~g MARCH-APRIL 1997 ¯ VOLUME 56 ° NUMBER 2 Review for Relig4ous is a forum for shared reflection on the lived experience of all who 3~nd that the church's rich heritages of spffituality support their personal and apostolic Christian lives. The articles in tbe journal are meant to be informative, practical, or inspirational, written front a theological or spiritual or sometimes canonical point of view. Review for Religious (1SSN 0034-639X) is published bi-monthly at Saint Louis Universit3., by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard . St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: I~OI~PI~MA@SLU.H)U Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Cauonical Counsel department: Elizabeth McDonough OP 1150 Cedar Cove Road ¯ Henderson, NC 27536 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©~997 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 aud/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 per,nission 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. ligious Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming sJ Philip C. Fischer sJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read James and Joan Felling Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez SJ David'Werthmann CSSR Patricia Wittberg SC Christian Heritages and Contemporary Living MARCH-APRIL 1997 * VoLuME56 ¯ N~3MBER2 contents 118 132 143 communion and community: a symposium Communion: Divine Life Enlarging Our Desires David L. Fleming SJ explores the implications of communion for the spirituality and mission of consecrated life. Communion in Community: Some Hopeful Understandings Theresa Galvan CND proposes some ideas about and suggestions for the enfleshing of communion in the community life of today's religious. Community and Prophetic Witness Anne Munley IHM calls the religious community to understand the world in which we live in order to challenge the status quo and imagine and announce an alternative future. 156 lenten reflections John Cassian on Asceticism Kenneth C. Russell examines Cassian's teachings on asceticism and finds a therapeutic tool to recondition, under grace, the reaction of body and mind so that all our actions will be in harmony with our intentions to love God and neighbor and ourselves. Review for Religious " 169 Contemplating the Crucified: A Woman's Reflection Laurie Cassidy makes use of one woman's experience to raise the question of how other women's experience of contemplating the Crucified can offer new ways to image God's redemptive work in Jesus. 182 The Waters of Vaucluse Dennis J. Billy CSSR relates how the pool of Vaucluse not only inspires wonder by its natural beauty, but also reminds us of the centrality of prayer and of the urgency of calming the raging passion of life's inner demons. 187 report U.S. Hispanic Catholics: Trends and Works 1996 Kenneth G. Davis OFMConv and Eduardo C. Fernfindez SJ present a panoramic of the year's events within the U.S. Hispanic Catholic community. departments 116 Prisms 207 Canonical Counsel: Apostolic Institutes 212 Book Reviews 145--- Marcb-Aln'il 1996 prisms A crucifix as a symbol of God's love speaks out a richer and deeper meaning than all the learned and devotional treatises of theologians and mys-tics. We spend the special liturgical seas6n of Lent allow-ing the crucified Jesus to touch our lives more closely and to call us to realize a similar willingness to love with all our mind, with all our heart, with all our strength, and with our whole soul. One of the great wonderments of our Christian Lenten season is the gift to see God in a wholly new way. Philip boldly proposes to Jesus: "Show us the Father and that will be enough for us." And Jesus even more boldly responds to Philip's request that "whoever has .seen me has seen the Father" (Jn 14:8-9). As we look upon the face of the crucified One, we see a face of God never imaged by philosophers. In reasoning to a God, we find ourselves caught in a morass of concepts about an all-powerful Being, an impassible Being, a Being far removed from the limitations of our time and space. Even theologians struggle to hold intact Jesus, the Word made flesh, from his conception to his death and resurrection, through all his experiences of loving, being tempted, learning, enjoying, feeling abandoned, suffer-ing, and dying. But, in looking at a crucifix, we rise above all the somersaults the human mind has to make. We look up and see simply the face of God waiting and loving us with a suffering and compassionate love. Jesus shows us God looking with love and distress upon so much.of our inhumane behavior to one another. He says, "Forgive, they do not know what they are doing." Review for Religious Through Jesus we see a God who has great desires expressed as "I thirst"--a God who hungers and thirsts for divine justice to per-meate our human dealings within families, in workplaces, between nations, so allowing God's glory to shine through. The crucified Jesus helps us to come forward fearlessly before God and plead "Remember me"--for the good that we have done or tried to do, for the pardon that we need, just for the gaze of God's attention. The crucifix allows us to glimpse the face of God's concern, try-ing to provide support and comfort to all of us Marys and Johns in the midst of our most empty and desolate moments. This is a God who empties Self in each of the gifts presented to us. As we celebrate this year of our millennium preparations with its dedication to Jesus, Lent's preparatory season for the paschal time provides us with the opportunity to grasp anew the wonder of our Christian understanding of God. Who is this God who has called us into a familial relationship, sharing the very divine life, making us truly brothers and sisters to one another? Who is this God who, waiting patiently in weakness for our love response, gives us further signs of love,~ each a plea for our attention? Who is this God who labors with us, sometimes the potter, at other times the alert assistant to our own creative actions? Perhaps we all need to be surprised again that gazing upon the crucifix gives rich insight into our God. Through Jesus, and even more particularly in his crucifixion, we come to know God in intimate ways--ways "hidden from the learned and the clever" and now revealed to us, "the merest children" (Lk 10:21). To us in our 1997 preparations Jesus says, "Blest are the eyes that see what you see. I tell you, many prophets and kings wished to see what you see but did not see it, and to hear what you hear but did not hear it" (Lk 10:24). David L. Fleming SJ March-Aptql 1996 communi j DAVID L. FLEMING Communion: Divine Life Enlarging Our Desires Communion, community, and common life are themes big enough to involve our whole human world, touching people in every land, in every culture. They are themes small enough to touch us in the local ~eligious community where we live and in the ministries which we do. I believe that, if we take the time to understand communion (com-munio) and make the effort consciously to li;¢e it, we will find that it will clarify and enlarge our identity (who we are as persons and as a group) and enrich our mission (what-ever our ministry in Christ's name). For communion is about life--living a life for God and sharing that life from God with others. In exploring the implications of communion, I pro-. pose these six steps: (1) to examine the word communion; (2) to consider the church context; (3) to zero in on the context of The Consecrated Life; (4) to look at some expe-riences of a communion theology; (5) to examine the meanings of a spirituality of communion; and (6) to ques, tion what it might mean to be agents of communion. The Word Communio Communio, a Latin word, bears the weight of a theo- David L. Fleming SJ, editor of this journal, first presented the content of this article as a part of a symposium on Community and Consecrated Life sponsored by the Jesuit Center for Spiritual Growth at Wernersville, Pennsylvania, in October 1996. The fol-lowing two articles complete the presentations of this symposium. Review for Religious logical emphasis, renewed in our time but ancient in its roots. When a word has an almost technical meaning, we often find it helpful to consider its etymology. Etymology gives us a kind of entrance, but still we must be careful about word derivations. Communio at first might seem to come from the Latin unio, mean-ing "union," and the Latin preposition cure, meaning "with." But etymologists--those people who study language and its develop-ments-- wouldpoint out that. we are not paying attention to the two "m's." Communio appears to derive from the Latin word munus, which means "function," "task," "office," or "duty." With the preposition cure added, we get a word meaning common task, common function, or common responsibility. Etymologically, then, communio presents us with not just togetherness (union), but rather with a stress on the activity of togetherness. Moving from linguistic roots to the history of the word, com-munio was the Latin equivalent for the Greek word koinonia. In the early church three words were descriptive of its existence: kerygma, koinonia, and diakonia. Kerygma is rendered in English as "preach-ing" or "proclamation." When we use the English equivalent, we need to remember that kerygma denotes both the act and the mes-sage- perhaps better caught in our word preaching. In a similar way, diakonia, translated as "service" or "ministry," signifies both the action itself and the kind of service rendered. As we might suspect, koinonia is meant to parallel the usage found in kerygma and diakonia. Koinonia, simply translated as "community," tended to be understood by us only in its substantive reality--an assem-bly, a congregation, a society. Communio, the Latin equivalent of koinonia, especially in its current theological usage, alerts us to focus on the dynamic action of the very forming of a group of people into a "community"as well as the formed group itself. In Latin we may make a distinction between the words communio and communitas which underlines the emphasis we are trying to grasp. Communitas is a word to apply to a certain objective or substantive reality--a group of people who are together, having something in common. Communio, for its part, emphasizes the process or the actual sharing and thus the dynamism or energy ¯ necessary for a community to become and to remain a community. I believe that we can trace back these active meanings of koinonia and communio into two images found in the New Testament. Although we have expression~ of our substantive rela-tionship to God in Christ and to one another in the metaphors of l~larch-April 1997 a building not made by human hands or "my Father's house with many mansions" or a temple built of various materials, the dynamic images of the "vine and branches" in St. John's Gospel and of the "members of the Body" in the writings of St: Paul seem truer to our active living of the Christian life. We know what it means to be growing in our relationship to Jesus and to one another; we also know its setbacks. We know the stresses of being an eye wanting to say to the hand "I do not need you," as Paul reflects in his first letter to the church at Corinth. And yet we have experience of being members of one Body. We have a sense of the here-and-now reality of our relationship to Christ and to God, and we also have the sense of being "on the way" or always "in process." That is communion. The Church Context John Paul II said to the United States bishops in 1987 that "the concept of communion lies 'at the heart of the church's self-understanding.'" The official document of the 1985 Extraordinary Synod, held on the twentieth anniversary of Vatican Council II, says, "The ecclesiology of communion is a central and fundamen-tal concept in the conciliar documents." And the 1993 Directgry for Ecumenism identifies communion as "a key concept which inspired the ecclesiology of the Second Vatican Council and to which recent teaching of the magisterium has given great impor-tance." But we could also discover other opinions about the impor-tance of communion. For example, in The New Dictionary of Catholic Spirituality, under the entry "Church" by Leonard Doohan, we read: "The fact that the faithful can readily identify with People of God, while they have little understanding of~ the theological con-cept communio--even, it has been suggested, 'hidden' in Latin--has given rise to severe criticism. Communio is an important dimension of the Church and has already been used to redraft the document for the Synod on the Laity (1987) and to help in the rethinking of the roles of episcopal conferences (1989), but like the concept 'sacrament of the world' it is hardly ever to gain as widespread use as 'People of God' has and will continue to have." So what has been identified as a tfieological term--communio--has been called "central" to our understanding of church by its supporters, and it has been labeled confusing and abstract by its critics. In The Consecrated Life John Paul II challenges all consecrated Review for Religious people to become true experts of communion and t9 practice the spirituality of communion (§46). He proposes that communities of consecrated life have the particular task of spreading the spir-ituality of communion (§5 I). Both as individuals and as congre- " gations, consecrated persons are called to become "agents of communion." What is a spirituality of communion, what does it mean for us to be expert in it, and how do we go about becoming agents of communion? With such major questions, all dealing with the difficult term communio, we had better consider more closely the context of the apostolic exhortation The Consecrated Life. Communio and The Consecrated Life An important key for me in entering into The Consecrated Life is John Paul's use of the transfiguration passage from Matthew's Gospel. He presents a reading of the Gospel text, but at the same time he tells us that he wants us to use the text as an icon and so to let the visual scene draw us into its reality. The pope calls us to consider the transfiguration icon as the icon of our consecrated lives. The icon brings us Latin-rite Catholics into a world that is not very familiar to us. We are used to our statues, paintings, and stained-glass windows, but for most of us the icon remains a rather cold, stylized picture. I have heard one story about the icon which I find very helpful for giving me an appreciation of this art form. When people feel a call to become a painter of the icon, they seek out a master or mentor who will help in their training: All apprentices iare started in their training in the same way: over and over they keep painting the same subject matter until the master approves. The subject matter for every appren-tice is the gospel scene of the transfiguration. Why do they need to repeat the effort of painting this pa{ticular subject over and over again? The master is judging whether the apprentice is devel-oping "eyes of faith." "Eyes of faith" are necessary to be able to paint an icon as well as to let the icon help us see. For this r~ason, it seems to Both as individuals and as congregations, consecrated persons are called to become "agents of communion." ~Ylarch-ApHl 1997 Fleming ¯ Communion me, Pope John Paul begins our consideration of consecrated life by using the icon of the transfiguration. There is only one way to begin our consideration of consecrated life, and that is: we must begin with "eyes of faith." Icons are described as windows or doors opening out into a divine world; they allow us entrance into God's world. For the Orthodox, they are like a sacrament in that an icon is a grace, a being touched by God, a new sharing in God's life, a moment of communion. The pope d6es not suggest just any icon; he speci-fies the icon of the transfiguration. He provides a verbal content of the icon in citing Matthew 17:1-9. Our focus is on Jesus. By observ-ing the startling change in him--his face bright as the sun, and his clothes white as light--we enter into a world of God's presence shining through the surface of our ordinary everyday experience. We must pay attention to our experience. First of all, we are struck by the experience of "beauty"--the brightness almost hurts our eyes, but we do not want to stop looking. Beauty and wonder and awe--we would like the moment to never end. We are con-scious that we have touched into another world--it is a religious experi~ence. The experience of seeing and hearing and being touched are all so different from ordinary seeing and hearing and touching--and yet those words describe best what our experience is: a seeing, a hearing, and a being touched. Second, although we need a little distance from the event to say this, the experience is "of the whole." Yes, we can focus and let our glance go here or there; we can look intently, almost shut-ting everything else out; we can listen so totally that it seems we are nothing but ears. The experience seems to be so total, so much a whole--and yet in retrospect we realize that we can describe many instances, different moments, within the whole-ness of the experience. We are like the apostle companions who years later still remember so many details from this transfigura-tion experience. Finally, it is when we review and recollect these "instances" that we realize the icon is an occasion of "learning." Our focus-ing, our reflections on our seeing, on our hearing, and on our being touched provide us with insight and understanding. We see relationships, we grasp how everything fits, we feel that we have an "aha!" or a "eureka!" learning time. In such a manner, .in The Consecrated Life the pope enters us into theological reflection, but through the door which must give Review for Religious entrance to all theological development, the door of prayer. Some of our revered theologians--the ones often referred to as "Fathers of the Church"--kept repeating in the early days of the church's theological development that all theology comes from prayer and leads to prayer. John Paul II models this approach in The Consecrated Life. But now let us step away from the document and let a broader experience of our Christian living give us evidence for a communion theology. A Communion Theology Do you remember when you "made" your first Communion? How often have you heard the question or spoken it yourself: "Are you going to Communion?" Perhaps we all know some peo-ple still adjusting to Vatican II changes who find it hard to "receive" Communion from anyone but a priest. What is this Communion that we can "make" or "go to" or "receive"? From our experience we know what we mean by our various verbal ~xpressions, but it is helpful for us to reflect a lit-tle more carefully about comm~znion. Communion, as we use it in terms of "making our first .'. ," or "receiving," or "going to," means the sacrament of the Eucharist, the Body and Blood of Christ under the forms of bread and wine. We often use the fuller expression "holy Communion." We take for granted Jesus truly does give himself as the food and drink of life and that, in eating his body and drinking his blood, 'we are in communion with him in a most real and privileged way. But this food acts like no other food. In our eating the Body and drinking the Blood of Christ, the food does not become a part of us, as we understand our faith, but we are being joined into Christ's life. This is a matter, not so much of us "feeding on Christ," but rather of us (like food) being assimilated through Christ into the divine life. The Jesuit priest Pierre Teilhard de Chardin suggests (in his 1944."Introduction to Christian Life") that we understand our individual "receptions" of Communion not as single, discrete moments of union, but rather as a single lifelong process of our being assimilated into Christ. Our experience is that Communion is a special sacramental moment of union with Christ, of Christ's presence within us. Christ is the one who gives himself in this sacrament, and he waits upon our readiness and availability to receive him. So we cor-rectly speak of "receiving Communion," receiving a gift given. '123 - March-April 1997 Fleming ¯ Communion And in our designation of "holy Communion" we point to the inherent quality of the divine, of God being involved in this unit-ing. As we examine our experience of "going to Communion," we discover that it includes (i) a presence--Christ's "being with" us in a special (sacramental) way; (2) a gifting--the initiative com-ing from Christ or God; and (3) a holiness--the mysterious qual-ity which we identify with God and with divine life being imparted to us or shared with us. But, at the very time of God's activity, Communion demands our being present, our being available, our coming forward--caught up in our expression "making our first Communion." There is no Communion possible for us if we do not give ourselves over to its possibility. The Latin word commu-nit, perhaps more than our English Communion, lays stress on the activity, the dynamism, the energizing within our presence to one another, the uniting, the coming together. Communion in com-mon usage describes the sacrament of Christ's presence for us, but the word in its deeper reality speaks rather of Christ's "being .with" us and his "shaping" us in his image and "forming" us into his Body, the church. Communion effects, that is, causes, a new way of living. Let us enlarge our considerations from holy Communion to holy Eucharist--or what we commonly refer to as the Mass. The center and focus of Christian life is the celebration of the Eucharist. The Eucharist may appear to be a ritual that is repeated over and over again; only the liturgy of the word--prayers and readings--seems to have variation. But the Eucharist is the prayer-action in which we come to join ourselves with Jesus in his total gift of self to the Father's love. The Eucharist is ever new, not so much in the newly cycled readings as in the inclusion of this com-munity (of this very day) in Christ's offering. We pray to God: "Send your Spirit upon these gifts and make them holy. Let them become for us the Body and Blood of Christ." What we call here the Eucharistic action is again a moment of communio--bringing together a group of individuals whom Christ's Spirit overshad-ows as gifts along with the gift of Christ himself. We see how we say that the Eucharist is the continual formation of God's people into the Body of Christ and that the act of receiving Communion is the confirmation of that reality. The original use of the expres-sion "communion of the saints," found in St. Paul's letters, des-ignated that reality--the common sharing of believers in the body of Christ with one another and with God in Christ through the Review for Religious power of the Spirit. So, too, even today the communion of saints signifies the active care and concern of all church members for one another--the church militant (here on earth), the church suffer-ing (those in purgatory), and the church triumphant (those in heaven), in their continuing activity with the Lord. Our consideration of the Eucharist pushes us back one further step in our exploration of this word communio. How do we first find our identity as Christian? In baptism. We present ourselves (probably most of us were presented by our parents and godparents) to an identi-fying of ourselves with Jesus as our savior. Through the waters of baptism we sym-bolize our rebirth, our rising, that follows upon our symbolic dying with Christ. By baptism we enter into a new life, a com-munion with Christ, and we find our-selves members of his Body, the church. And so we now repeat what we talked about earlier: the reality of our new way of living in our active participation in the communion of saints. The 1985 Extraordinary Synod described baptism as the door and foundation of commu-nion. It went on to say that the Eucharist is the source and culmination of the whole Christian life. Receiving Communion, that is, the eucharis-tic Body of Christ, signifies and produces the building up of the ones called Christian into the Body of Christ which is the church. From our experience of the sacrament of the Eucharist, the Mass, and baptism, we might well say that communion--commu-nio-- is not so much an acting, a joining, as it is a person. Clearly, in the Eucharist it is Christ, but Christ actively engaging us with God and with others. In the Mass and in baptism, communion happens in and through thd Spirit. In our Trinitarian theology we say that the bonding of love between Father and Son is so perfect and full that Love is a person, the third person of our tri-une God. How do we image the Spirit? In the Old Testament a favorite image of God's Spirit is ruah, a mighty force or wind or breath. Even in the light of the New Testament, the Spirit still seems to us to .be that kind of dynamism or energy--but with a face. In Jesus and in the Spirit, com~nunio is not an abstract and airy Communio is a gifting from God, through Christ and in the Spirit, that allows us personally to share in the very communion which is God's lif~. ½25- -- March-April 1997 Fleming * Communion notion--just a kind of grouping or union--but a reality we are caught up in, which is personalizing and enlarging and engaging us all at the same time. Communio is a gifting from God, through Christ and in the Spirit, that allows us personally to share in the very communion which is God's life (or should we say "share in the very Communio who is God"?) and which joins us together as God's people and the Body of Christ. A Spirituality of Communion The transfiguration icon, the Gospel text, and our own Christian experience and prayer--all contribute to our under-standing of communio in the context of the document The Consecrated Life. Pope John Paul suggests that praying the myste~ of the transfiguration sheds light in a singularly helpful way upon the vocation of consecrated life. From ancient times we have been blessed with a spiritual tradition which sees in this icon of the transfiguration a link between .people following the call to the contemplative fife and Jesus in his prayer on the mountain. But the pope points out that the active dimension of consecrated life is also included, "for the transfiguration is not only the revelation of Christ's glory, but also a preparation for facing Christ's cross" (§14). It involves both a "going up the mountain" and a "coming down the mountain." What do we mean by the word spirituality? And what is involved in living a spirituality? We use the word spirituality fre-quently today, and I would like to touch upon its two aspects. Spirituality can be described as a Way of understanding and living out our relationship to God, to ourselves, to others, and to our world. For us Christians I would add: "in the light of our fol-lowing Jesus Christ, as revealed to us in the Scriptures and the tra-ditions of the church." That would be our Christian spirituality. Note that it is a way of understanding and living out a relation-ship. Another aspect of spirituality--a further refinement--is to define spirituality as a theological discipline in terms of its being a study of our way of understanding and living out a relationship to God, to ourselves, to others, and to our world. How might we describe a spirituality of communion' in the light of the transfiguration? The scene involves us With Jesus in prayer, transfigured before his disciples (Peter, James, and John) so that his face shone like the sun and his garments became white Review for Religious as light. Then there appeared to them Moses and Elijah talking with him. Ih the midst of Peter's response to all this happening, there came a bright and overshadowing cloud, with a voice declar-ing, "This is my beloved Son, with whom I am well pleased. Listen to him." The Trinitarian life of Father, Son, and Spirit is made mani-fest inthe voice (the Father) and the cloud (the Spirit), all part of the glory shining forth from Jesus' humanity. Peter's response, "It is good for us to be here," contained an expression of gratitude for a gift, still barely realized. In the Father's call to listen to Jesus, to place all their trust in him, to make him the center of their lives, the disciples stood on the threshold of a door leading to a wholly new relationship with God. Through Jesus they were being invited to the intimacy of the interior life of our triune God, a life of communio. For men and women religious who still follow the call of the Father (as the icon emphasizes, the Father's call always precedes the call of Christ in our lives) and accord-ingly follow the call of Jesus, listening is still essential. A spirituality of communion begins, with listening. We listen to the word of God--first in the Scriptures and then, by this light, in all the ways God speaks to us tl]rough the entire universe around us. A spirituality of communion follows the lead of Christ, both in being with him in prayer on the mountain and in following him down the mountain and onto the road to Jerusalem. Prayer and all the other elements that make up our life called conse-crated provide the continuing moments of communio for us, just as they did for Jesus. Jesus in~augurated this new family union--all those ready to "do the will of God." This communio changes human relationships and creates a new type of union, so interac-tively close that it gets described by Jesus in family terms and by the pope in terms of a solidarity. After the gifting of the Spirit at Pentecost, the first followers of Christ, as recorded in the early chapters of the Acts of the Apostles, share in his life completely. This model of communio has inspired many founders and foundresses in their visioning of how a particular group would come together. Moved by the Spirit, Charism is our own particular ingredient effecting and affecting our communion, our personal lives and our lives together. March-April 1997 Fleming ¯ Communion we in consecrated life today find our way of sharing in common a necessary part of our spirituality of communion. Charism is our own particular ingredient effecting and affecting our communion, our personal lives and our lives together. We will be exploring this reality in the other articles of this symposium. Here it is enough to note that charism gives a unique quality or character to communion. Each of the traditional evangelical counsels--chastity, poverty, and obedience--is nuanced by our consciously living a spiritual-ity of communion. Chastity--for us, an undivided heart--is :a reflection of Jesus' choice, but even deeper down, for his life and for ours, chastity is a reflection of the infinite love which links the three Divine Persons--an undivided love. We strive to reflect such a fullness of divine love with what we call "our undivided heart." Poverty, whereby we proclaim that God is our only real treasure, reflects the "emptying" of the incarnate Son, even to death by crucifixion, to become one with us so that we can become rich with his resurrected fullness. But poverty for Jesus and so for us, too, reflects the total gift of self---holding nothing back-- which the three Divine Persons make to one another. Obedience shows the liberating beauty of a dependence modeled on Jesus, whose "meat and drink" is to do the "will of Him who sent me;" but even deeper down, for Jesus and for us, a life-dependence reflecting the loving harmony between the three Divine Persons. As an instance of this harmony, St. Ignatius Loyola in his Spiritual Exercises suggests that as we enter the m~stery of the annunciation we picture the Trinity in conference--seeing the human world as they see it, hearing its cries of joy and sorrow, hope and despair, and then noting their decision setting in motion the salvation project made visible in the obedient incarnation of the Second Person. As we grow in our love of Jesus by imitating him in our choice of the evangelical counsels, we find ourselves growing in our communion with the triune God. The Eucharist remains the central daily act for those living a spirituality of communion. It is in the celebration of the Eucharist that we understand most clearly that communion leads to mis-sion and itself becomes mission. In the transfiguration passage in Luke's Gospel, Jesus is understood to be conversing with Moses and Elijah (symbols summing up the Old Testament, both the Law and the Prophets) about the biblical passage he was to fulfill in Jerusalem. The transfiguration icon, as the pope has reminded Re~iew for Religious us, contains both the "going up the mountain" (prayer) and "com-ing down the mountain" (mission). The "Ire, missa est" (not, "go, the Mass is ended" but "go, there is a sending forth") was in the context of fragments of the consecrated host being brought around to all the churches in Rome--a sending forth to solidify again the communion among all the Christian communities. In such a context, the very Communion of the community is its mission, and in its mission is found communion. Agents of Communion For all those living the consecrated-life vocation, there is the need to explicitly foster a spirituality basic to this way of life--a spirituality of communion. Not only does such a growth begin to be exercised as one gives oneself over to a religious congrega-tion, but the congregation itself needs always to promote its own communion among all its members over cultures and geograph-ical regions and age spans. And the congregation members find themselves involved in ever widening arcs in working with others in ministry, always seeking and providing a support and union in life and in service. By their being continually configured to Christ, consecrated persons join their own prayer and action with a spe-cial intensity to Jesus' own prayer "that all may be one." What impresses me in Peter's response within the transfigu-ration icon, "It is good for us to be here," is the call for all con-secrated people to be "agents of communion." Perhaps in our own day it gives a new intensity to the famous Pauline identity of our common Christian mission as "ambassadors Of reconcilia-tion." How necessary it is to work at and enhance our spiritual-ity of communion! We are to be agents of communion, ambassadors of reconciliation, in a church often divided in strident ways between liberals and conservatives, divided by mistrust between the laity and the hierarchy, and even divided over living our life together, over our prayer and our ministry, as members of one and the same religious congregation. We are to be agents of communion in countries and societies that are torn by racial divi-sion, agents of communion in a Christian church scandalously fractured into so many denominations professing Christ that our missionary effort is weakened, agents of communion in cultures where the many belief and value systems serve only to divide peo-ple. There is only one way to become better agents of commu-l~ larclJ-April 1997 Fleming ¯ Communion nion, and that is to imbibe a spirituality of communion and put it into action. The icon brings home a togetherness in prayer and in action. "It is good for us . " "Good for us" is the attitude and mind-set of people trying to live out a spirituality of communion. Dialogue becomes a way of life for an agent of communion. And so we find ourselves by our very choice of consecrated life with a chosen responsibility to integrate a spirituality of seeking communion with the charismatic spirituality of our own conse-crated lifeform. For all of us, whatever our charism, both con-templative and actively apostolic, are being called to be agents of communion. I want to close these reflections with one striking example of being an agent of communion in dialogue. The story is that of the seven Cistercians martyred in Algeria in 1996. In this journal's November-December 1996 issue, Father Basil Pennington has published an account of these men. I present just one element of the story here. Seven Trappist monks from Our Lady of Atlas monastery in Tibhirine, Algeria, were executed by the GIA (a kind of Islamic freedom fighters group) on 21 May 1996. The prior, Dom Christian, had written a final testament and sent it to his abbot general~some months earlier, with the instruction that it be opened upon his death. The testament includes these words: This is what I shall be able to do, if God wills: immerse my gaze in that of the Father to contemplate with him his chil-dren of Islam as he sees them, all shining with the glory of Christ, fruit of his Passion, filled with the gift of the Spirit, whose secret joy will always be to establish communion and to refashion the likeness in playing with the differences. For this life lost, totally mine and totally theirs, I thank God, who seems to have wished it entirely for the sake of that joy in and in'spite of everything. In this thank-you where, once and for all, all is said about my life, I certainly include you, friends of yesterday and today, and you, 0 my friends of this place, at the side of my mother and my father, my sisters and my brothers and their families--the hundredfold as he had promised! And you, too, my last-minute friend, who would not have known what you were doing; yes, for you too I say this thank-you and this a-dieu--to commend you to the God in whose face I see yours. And may he grant to us to find each other, happy thieves, in Paradise, if it please God, the Father of us both. Amen! Review for Religious In describing the role of agents of communion, the pope's apostolic exhortation had proclaimed, only two months before this 1994 testament was opened, that consecrated persons have "the particular task of spreading the spirituality of communion first of all in their internal life and then in the ecclesial commu-nity, and even beyond its boundaries, by opening or continuing dialogue in charity, especially where today's world is torn apart by ethnic hatred or senseless violence." Consecrated persons are described as"signs that dialogue is always possible and that com-munion can bring differences into harmony." The Trappists laid down their lives in such hope. The pope began his apostolic exhortation with an icon. We have a modern-day icon here in our Trappist martyrs of Algeria. They are incarnate signs--witnesses, in their identity and in their mission--of what communion (communio) is all about. May these two icons Transfiguration and Trappists--lead us to enlarge our desires for our identity and for our mission through a spirituality of communion. Easter Service A tiny spark fumbled to an ordered flame; one candle lit, then once and twice proclaimed by solemn voice. The fire links out ~spread candle to candle widening in hearthy ripple. Expectant eyes glinting and cheeks Rembrandted the community crackles and breathes anew. The voice intones once more: Hope. Hope. Hope. Stephen Eric Smyth FMS March-April 1997 '131 . THERESA GALVAN Communion in Community: Some Hopeful Understandings My task in this symposium on religious life is to reflect on ome attitudes and mentalities, some understandings and agreements, and some practical efforts that must all be oper-ative if communion is to take flesh in a religious community of women or men. My reflections flow from my personal experi-ence, of course, but they include some of the urgency and hope I have felt during my service of province leadership within my own congregation and in my interaction with leadership of other reli-gious institutes of women and men these past eight years. Since the Second Vatican Council, much outstanding theol-ogy, sociology, psychology, philosophy, and spirituality has been made available to women and men religious. Many writers have influenced the movement of religious life in the church and in society. For their gift of clear articulation, I am very grateful; some of my words will echo their wisdom and research. I am grateful also to all the religious I consulted before writing this paper, members of my own and other religious institutes. Their faith-filled experience and insights will also be echoi.ng in my words. Beyond that, my task is quite simple: to draw from my more recent experiences some ideas about and suggestions for the enfleshing of communion in the community life of today's religious. Theresa Galvan CND has served as provincial superior of the U.S.A. province of the Congregation of Notre Dame. Her address is Congregation of Notre Dame; 391 East Marsile Street; Bourbonnais, Illinois 60914. Review for Religious Before talking about attitudes, mentalities, and practical understandings that are necessary if this is to occur, I want to reflect briefly on Jesus' intimacy with his disciples in the upper room just before his death. It could not have been an easy moment. The time of parting had come, a time redolent of both love and betrayal. But Jesus wanted them to remember why they were there, with each other and with him; why they had been called; and to what they must remain faithful. If anything was to give them courage and even joy in the days ahead, it could only be their memory of this time, calling them to the only thing, the only One, that gave meaning to their lives. Their fears, their arro-gance, their doubts were, at least for this moment, being sup-planted by the intimacy of their oneness with him. T.his fire within them would indeed ensure their ultimate fidelity to him. I have said these things to you while still with you; but the Advocate, the Holy Spirit, whom the Father will send in my name will teach you everything and remind you of all I have said to you . Make your home in me as I make mine in you. As a branch cannot bear fruit by itself, but must remain part of the vine, neither can you unless you remain in me . This is my commandment: love one another, as I have loved you. (Jn 14:25-26, 15:3-4, 15:12,JB) The communion of Jesus with his beloved Abba and with the Spirit of Truth, the communion of Jesus with his beloved disciples, is felt and expressed, and is sent forth beyond that uppe~" room. That communion, so fragile and yet so intense, is celebrated, is remembered; it will be tested by the fires of Calvary and all the Calvarys that the disciples and future followers of Jesus will embrace because of their oneness with him, with his mind and heart. If we seek to incarnate--in our community experience as women and men religious--our communion with God in Jesus "Christ, then our starting point must surely be this: the Christ who calls; Christ, whom we follow; Christ, with whom we have cast our lot in the company 6f others similarity called; Christ, whose intense, familiar oneness .with his Father rendered him empty of his divinity through his obedience, his hunger to do his beloved Father's desires "even ufito death"; Christ, who lived and prayed from the depths of his relationship with his Father, who went off alone at times to savor that relationship and to find light and strength for his mission; Christ, who, living always in this Presence, taught the disciples and us, by what he said and how he ~l~arch-April 1997 Galvan ¯ Communion in Community We would do well to look back to our initial commitment and remember its enthusiasm and even extravagance beyond all human reason. lived, to forgive beyond measure, to love unto death, to believe beyond failures, to serve with graciousness, to favor the poor, and to surrender all we have because of love. Before we can sort through our personal attitudes and men-talities and our corporate understandings and agreements (which could once again solidify religious communities, identifying them as models of vibrant communion), it seems to me that we would do well to look back to our initial com-mitment and remember its enthusi-asm and even extravagance beyond all human reason. We need to see, trusting the certitude of our encounters with God since that ini-tial commitment, how Christ has continued to call us. We need to see that in our many responses we have indeed experienced conversions, deepenings of commitment, expan-sions of heart; that we are carried, with no doubt quieter extravagance, to new and deeper levels of self-giving. This is the fire that must remain alive in us if com-munion is to be ignited around us. Webster defines communion as "a sharing; possession in com-mon; an intimate spiritual relationship; a group of people of the same religious faith." Such communion will necessarily spill over in some obvious and tangible ways. It was the experience of the early Christians as they came together for the Eucharist and com-mon prayers and for the purpose of caring for the poor among them. The incarnation of communion in community is indeed both witness and mission. This enfleshing of communion is also a personal need if one's personal communion with Christ and his mission is to remain alive, vibrant, and missionary. The recent apostolic exhortation Vita consecrata (§46) reminds us that "con-secrated persons are called to be true experts of communion and to practice .a 'spirituality of communion' as witnesses and.archi-tects of the plan of unity which is the crowning point of human history in God's design." It is obvious, I think, that communion and community are critically central to our call, commitment, and mission as conse-crated religious in today's world and church. Yet the meaning and Revieu, for Religious the living of community have become major areas of difference for today's religious. Community life has certainly gone through major deconstruction in the past thirty years. Some of it has been necessary, but some of it may be detrimental to our vowed iden-tity, our corporate focus and mission, and our prophetic witness. I want to mention some of the recurring difficulties in com-munity life for today's religious. (Many of them have already been highlighted in the research study by Nygren and Ukeritis on the Future of Religious Orders in the United States.I): ¯ Individualism and the absence of a clear corporate plan of action for mission in some congregations have increased the sense of isolation, of separation, and even of meaning-lessness that contrasts sharply with the members' original expectations. ¯ Some religious have taken on lifestyles of materialism, consumerism, and geographic settledness and have embraced a comfortableness which deadens the missionary spirit, that is, the unencumbered freedom to, go beyond oneself in communion with the poor Christ and'with other people. ¯ Our very ministries have become, for some, overinvolve-ment with the work force to the exclusion of sharing in community responsibilities, being accountable to others in the community, and offering the supportive presence that builds +ommunion. Consequently, personal contemplative communion with God is seriously affected; and community prayer and faith sharing, meals and celebrations together, and other rich human interactions of persons who have responded to a common call are denied the group. ¯ The breakdown of some of a congregation's legitimate leadership structures regarding mission and consecrated commitment has.led to situations of fending for oneself, ~ doing one's own thing, and losing the larger congregational vision, perhaps losing even religious obedience's interior sense of self-giving. ¯ Self-care and personal growth, necessary as these are, have led some to turn in on themselves or to set out on a futile search for the "perfect" community in which there is no room for the sick of mind, body, or spirit. ¯ The Eucharist, for some, has become aSunday-only or occasional event at best, not from legitimate inability to be present, but as a reaction to current church teaching and practice. This way of acting has seriously affected the very heart of Christian communion and religious community life. March-Ap~q11997 Galvan ¯ Communion in Community ¯ Some have simply given up and wait out their~years, claim-ing their own personal fidelity as the extent of their efforts, thus depriving the larger community of their piece of truth, their experience, their graced spiritual wisdom. I believe that there is a hunger in us for communion--with God, with one another, with the church, with our brothers and sis-ters in the wider world. What is keeping us, at least some of us, from entering and living more fully this communion? We must begin to look honestly at some necessary shifts of attitudes, and not only of internal mind-sets, but also their expres-sion in our external manner of being and acting. These shifts must occur if religious community life is to reflect the commu-nion of hearts and minds that single-hearted love of God makes possible, communion that witnesses to the mind of Christ, sup-ports commitment, gives witness to the possibility of selfless love in a hurting world, and urges religious to a greater fidelity to mission. We must not forget that attitudes--those inner dispositions which express themselves outwardly--will not change by external force or coercion. Inner movements toward something more spring generally from the knowledge of being loved and the desire to reciprocate love. Vita consecrata urges us not to lose sight of the fact that the purpose of our lives and commitment is a passionate love for God that finds its expression in communion and a mis-sionary spirit. It is in this inner fire that worthy attitudes are formed and refined. It would seem that some of that fire smolders and is in need of stoking. It seems to me, then, that we need to move: FROM a deadening satisfaction in living community life in the most minimal fashion, leaving each member undisturbed by community expectations and thus neutralizing any engaged commitment, TO living again with the fire of one's initial religious com-mitment (but as it has penetrated deeper in the ensuing years) and daring to dialogue with one another around what is most central to our consecrated, identity and mission. FROM an individualism in community which emotionally and actually isolates us from one another and renders us the sole directors of our individual lives and actions TO an interdependence whereby we are willing to assume influential responsibility for the common good and to let the course of our life be influenced by those with whom we have cast our lot. Review for Religqous FROM a privatized personal prayer that attempts to control the voice, of God, whether speaking to us directly or through events and persons, TO a contemplative prayer which, though taking place in the solitude of ourself with God, includes a desire to hear from the greater communion and by it to be moved beyond ourself. ¯ FROM a paralyzing fixation with former styles of commu-nity life (whether hankering for their seeming assurances and predictabilities or decrying some very real distortions and abuses) TO a healthy retaining of what was good and a letting go of the rest. FROM a lifestyle which reflects a consumerism and mate-rialism based on first-world influences TO an authentically simple lifestyle which mirrors both our single-hearted attachment to Christ and a desire to share both personal and community goods with the larger world. FROM an excessive professional busyness that is destructive of both our personal relationship with God and our com-munity life ¯ TO an active and growing effort to build community by living together in faith our vowed identity, our prayer, and our mission. FROM a "closed" self-righteousness that categorizes indi-viduals, groups, and institutions as unenlightened or out-dated, too liberal or too conservative, and so forth, TO a humble receptivity in dialogue, reconciliation, and bridge building. FROM a posture of strength or power (personal or insti-tutional) stemming from education, academic eminence, or religious profession TO being faith sharers, discerners, and mutually both teach-ers and learners--in solidarity rather than by privileged separateness. FROM an entrenchment in or a preference for "comforts" that are coincident with present-day chaos regarding con-secrated identity TO an acknowledgment that we resist some of the lights we have and then to a greater receptiveness regarding con-version, change, and communion.2 FROM unreflective rejection of some legitimate mediations solely because of the source (church officials, religious lead-ership, private suggestions, and so forth) '-13-7- ~lCarch-April 1997 Galvan * Communion in Community TO an informed and loving critique or reception of the mediation after we have listened and discerned carefully, willing to be moved towards God's desires for us, whatever the channel of communication. FROM a movement away from the cross and its part in the paschal journey TO an embracing of its mystery along with Christ, in the light of who we are and are called to be. FROM a temptation to discouragement in the face of the realities of membership and mission TO a deep trust in God, who has called us to this conse-crated way of life. Attitudinal shifts ordinarily do not happen abruptly. Although God's grace, as we know, sometimes moves us quicHy out of our narrow fears and selfishness, ordinarily shifts in attitudes and mentalities happen slowly, even imperceptibly. My sense is that most often we find ourselves struggling with the subtle and not-so- subtle forces at war within us as we genuinely try to remain poised, with an interior honesty and transparency, to discern God's great and holy desires for us. My experiences these past few years as provincial leave me hopeful. Although I have observed and experienced many of the negative trends cited in the study by Nygren and Ukeritis on the Future of Religious Orders in the United States, I believe that a certain reversal is occurring in some of the trends cited in that study. For example, I am hearing that a growing number of reli-gi. ous are dissatisfied with the individualism that has taken hold of too many in our communities. At more and more congregational meetings, I am hearing of deliberate movement toward a corpo-rate focus and a common vision for mission. Members are being called to participate in rec.laiming their common vision. Such chfinge will demand a letting go of one's independence. It will mean a return to communion with the larger community as the group walks in fidelity to its call and mission in the church and society. It will mean that one is ready to be sent," in the name of the community, in the vision of the community, and in the mission of the church. A call for personal responsibility is implied. The demands and risks of accountability are obvious, but for many they are welcome. Above all, an expressed desire to know and companion Christ poor, chaste, and obedient in his embrace of the mission given him by his beloved Abba continues to be a hunger Review for Religious and the great drawing force for communion in religious life; Ongoing dialogue as believers with a common commitment in the face of the mystery of this call, a dialogue of trust in our own and others' integrity, a dialogue of respect for the movements of the Spirit at work in ourselves and others, a dialogue in an atmo-sphere where one can speak one's personal truth in freedom, acceptance, and love, is of course imperative if what seem to be shifting attitudes and trends are to take root. Yet dialogue, nec-essary as it is, cannot of itself effect the desired end. Each mem-ber of the community must become engaged in what Vita consecrata refers to as a "spirituality of commu-nion" in a world looking for meaning. VChat, then, might be some basic understand-ings and some concrete things a community must agree on if communion--that union of minds and hearts around Christ and his mission--is to be enfleshed, incarnated, made visible among, in, and through them? First, I think that the community must desire to be a place where the members can continue to respond to their call to be with and follow Christ, the poor, chaste, and obedient One. From this desire in each member of the community, the basic under-standings and concrete ways of living that desire will take shape. This implies an atmosphere, the availability of unmistakable spaces where that intimate, personal solitude with God can be experi-enced and deepened. It implies an atmosphere where one's vowed life can find concrete expression and ~where the mission and charism of the larger religious congregation is a lived reality. This atmosphere, this space, this place, is where communion is inte-grated in prayer, identity, and mission. Second, the community must agree to be a place where per-sonal conversion continues. This means that all the members see themselves as still needing conversion. It demands a certain degree of healthy self-acceptance. It also means that members allow for the ongoing conversion of the other members. It anticipates moments of and times for reconciliation as one moves from shadow and darkness to light. It embraces the sinner among us, both in ourselves and in others. It welcomes the dialogue of faith where members can simply share some aspects of their unique journey with God and with their brothers and sisters. It is a place The community must agree to be a place where personal conversion continues. ~lard.,-April 1997 Galvan ¯ Communion in Community where we can be transformed by God, even radically, and find ourselves in an atmosphere of a rejoicing community. Third, the group must see itself as a community where dis-cerning hearts will continue to seek together what God desires of them. It assumes that members are in consistent, personal prayer with God, certainly sometimes struggling with God, but ultimately wanting to know and to be moved to the more of God's loving hopes for them. It will mean that the building of communion in this particular community will be done by all the members. They will feel responsible for their lives together by prayerfully sorting out how the community will grow and deepen in its commitment. A dis-cerning community is one which remains in close dialogue with its largerreligious congregation so that the mission of the reli-gious institute will not be limited in time, space, or place. It means that all the members of the community are implicitly or even explic-itly ready to be called out of the group for the sake of mission. Fourth, though conflicts and differences and misunderstand-ings are inevitable even in the best endeavors to foster commu-nion, nonviolence must be the understood atmosphere of their living and acting. This means that all members will respect the dignity of one another and of themselves as loved by God. It means that conflicts will be resolved in direct and peace-filled (even if strong) dialogue. It means that personality differences will be good-humoredly accepted, and value differences rever-ently discussed. It will be a place where visitors will instinctively feel the quieting peace of God's presence. Finally, and closely tied to the first understanding cited above, the community needs to be clear about its place in the larger reli-gious institute, that is, about its founding spirit, charism, mission orientation, and so forth. This clarity is important because com-munion and community must be lived and expressed faithfully within the boundaries, the identity, of a particular religious insti-tute and according to the specificity of one's consecrated com-mitment in it. Given these basic understandings and some of the attitudi-nal shifts necessary if consecrated religious are to move beyond individualism to a shared communion lived in community, there are, I think, some concrete things the group needs to agree on in order to become communities of real communion on mission: ¯ specific, consistent times for prayer together and simple faith-sharing and also for meals and social and celebrative Review for Retigiou.~ gatherings, keeping in mind and respecting the varying per-sonal and ministerial needs and responsibilities of the mem-bers of the community; ¯ times for dialogue about the vowed life, shared values, and other issues pertaining to our consecrated commitment and mission and also for larger congregational issues and global issues as well; ~ the centrality of the Eucharist in the life of the commu-nity; ¯ the expectations and (especially in the larger religious institutes) structures for co-responsibility and accountabil-ity in support of our vowed commitment and mission; ¯ the type of corporate lifestyle which, even in individual expressions of it, will give witness to our vowed commu-nity life; ¯ the knowledge of how to deal nonviolently with conflict and differences; ¯ a prayerful approach to community dialogue/discussion leading to corporate decisions, so that members may be mindful of working together to know God's desires for them in this; ¯ expectations regarding relaxed times together, times of enjoyment and simple togetherness, so that, even within their busy ministry schedules, members will have the time and the space to receive one another's vulnerability, to address conflicts peacefully, to offer and be offered recon-ciliation when necessary, and to support one another in their ministry. None of this is new in our experiences of religious life together. In my experience as provincial, communities which did agree to work consciously and simply at building quality community in sup-port of mission and commitment, in a communion of minds and hearts, had no trouble getting others interested in joining them. What I have outlined regarding attitudes, mentalities, under-standings necessary for the enfleshing of communion in commu-nity life may seem overwhelming if we view community as a task rather than simply as a way of sharing communion. As a provin-cial I always felt I was in a very privileged place when I was in dialogue with my sisters about our experiences of God as conse-crated vowed women in our congregation. Invariably our dia-logue would move into issues of community life and the question of the more that it could be--with our inner communion of minds and hearts becoming mole manifest, with our experiencing one another's support more dynamically, with our reaching out to oth-ers more widely. March-April 1997 Galvan ¯ Communion in Community Some have despaired that this kind of thing could happen. Some have already walked away emotionally and settled into their own world. Some are discouraged but still hopeful. Some have found and helped build such a community. Religious congregations spend much time--and often it is necessary--in meetings, gatherings, chapters where the agendas find their way even into mealtimes. Everyone complains, but the hectic pace of our gatherings continues. I think it might be good if each religious congregation would spend some extended time together with no other agenda than to share with one another, prayerfully and simply, some pieces of the story of our personal communion with God as we have experienced it in our particular religious institute. I believe that from such a gathering, from such a shared communion, a new fire--of joy in being together, of per-sonal and community energy for mission--would give witness to the presence, Within us and among us, of a God worthy of our all. I have spoken of the hope I sense as I hear religious speak of the desire for the more to which God calls us in our consecrated commitment and our mission in a hurting world. It is not a hope that is settled in false complacency and renders us stagnant, in deadening self-satisfaction. It is a fiery hope that gives us a holy sense of urgency and a willingness to be further transformed into what God desires us to be. It is a hope that has the buoyancy of love when it is founded on faith. It is a hope which gives life. Notes i David J. Nygren CM and Miriam D. Ukeritis CSJ, "Future of Religious Orders in the United States," Origins 22,.no. 15 (24 September 1992), and Review for Religious 52, no. I (January-February 1993): 6-55, esp. pp. 42-51. 2 From a presentation to our province in the summer of 1993 by Barbara Valuckas SSND, PhD (PILGRIMinistries; 9 Academy Hill Road; Watertown, Connecticut 06795): "From Chaos, Facing Resistances, Acting on the Lights." Review for Religious ANNE MUNLEY Community and Prophetic Witness Idn this reflection on the ministerial, prophetic, and witness imensi0ns of communion, community, and common life, I have drawn from Vita consecrata (25 March 1996) and from vari-ous other writings about religious life "or being prophetic in today's society. I have considered some of the critical challenges and sin-ful distortions that are rupturing right relationship~s in our coun-try and our world. I have thought about some breative efforts of United States women religious to respond to urgent needs through a wide array of ministries flowing from their charisms. And I have found that a major benefit of reading or listening to material on the Synod on Consecrated Life has been ~in increased awareness of the church's universality and of the importance of being open to insights of other cultures and other areas of the world. The Icon of the Transfiguration Vita consecrata sets consecrated life on Trinftarian and Christological foundations. The icon of,the transfigured Christ provides a theological and spiritual view of the document. It helps us see that consecrated life has its center in the mystery of God, For many of us this may be a different entry point for reflecting on Anne Munley IHM, congregational administrator for the Sisters, Servants of the Immaculate Heart of Mary of Scranton, Pennsylvania, also serves as president of the Leadership Conference of Women Religious. Her address is Immaculate Heart of Mary Center; 2300 Adams Avenue; Scranton, Pennsylvania 18509. March-April 1997 Munley * Community and Prophetic lVitness consecrated life, communion, community, and mission. It emphasizes the Eastern concept of love of divine beauty and a mystical, contemplative focus that ultimately gets to action. In the West we tend to emphasize transformation, incarnation, kenosis, and an image of Jesus as "the anointed one" who pours forth his life for the sake of the many. In the transfiguration story, the disciples go up the mountain with Jesus and there they experience the beauty of God in the face of Jesus. It is an experience of communion and community. The disciples stay on the mountain experiencing the transfiguration together with Jesus; then together they go down the mountain to serve. In Vita consecrata the transfiguration icon is used to express an identity for consecrated life. It reminds us that we are called to be icons of God's love and beauty in the midst of the people and that it is the experience of communion with God, one another, and the world that impels us to mission. Further on in the document, a wonderful passage ties the quest for divine beauty direcdy to the imperative of prophetic witness amid urgent needs of the times: "The quest for divine beauty impels consecrated persons to care for the deformed image of God on the faces of their brothers and sisters, faces disfigured by hunger, faces disillusioned by political promises, faces humiliated by seeing their culture despised, faces frightened by constant and indiscriminate violence, the anguished faces of minors, the hurt and humiliated faces of women, the tired faces of migrants who are not given a warm welcome, the faces of the elderly who are without even the minimum conditions for a dignified life. The consecrated life thus shows with the eloquence of works that divine charity is the foundation and stimulus of freely given and active love" (VC §75). The transfiguration story offers much to ponder in regard to communion, community, the common good, prophetic living, and witnessing to the gospel. The Value of Both Being and Doing Vita consecrata and other contemporary works about religious life remind us that there is immense value in both being and doing. Vita consecrata describes community life, "understood as a life shared in love," as "an eloquent sign of ecclesial communion" (§42), It views consecrated life itself as % mission, as was the whole of Jesus' life," and defines this mission as "making Christ present Review for Religious to the world through personal witness" (§72). In Vita consecrata, "the witness of life and the witness of works of the apostolate and human development" are seen as "equally necessary" (§72). While being and doing are both important, it is our reason for being that gives shape to our doing. What religious must be in society is a far more significant question than what religious must do in society. In The Fire in These Ashes, Joan Chittister OSB vigorously calls attention to matters of being and doing. If religious life is to fulfill its purpose, it must be the kind of contemplative presence in the world that manifests the reign of God. It is not what we religious do that makes us witnesses to a God .who loves and liberates. It is why we do what we do and how we do it that signals hope to a hurting world. At a time when we hear much about diminishing numbers and relinquishment of long-cherished works, Chittister makes an important point: "The fact is that religious life was never meant simply to be a labor force in the church; it was meant to be a searing presence, a paradigm of search, a mark oi: human soul, and a catalyst to conscience in the society in which it emerged" (p. 2). To the extent that the quality of our communal presence in society and the collective witness of our works evoke awareness of the presence of a .compassionate and loving God, to that extent is our world being brought closer to God's reign. What religious must be in society is a far more significant question than what religious must do in society. The Prophetic Role of Consecrated Life Consecrated life is a dynamic gift of God to the church and to the world. It is neither static nor ahistorical, nor is it a self-serving refuge from the critical questions and pressing problems of our times. It is a call to be life for the world. It is a call to be a spar, k of light and a force for love in a world that cries oht for healing, truth, goodness, compassion, beauty, justice, community, and the full realization of human dignity and potential. All across history, religious life has been at its best when it has engaged directly with the culture of which it is a part, raising up what is good and lamenting all that distorts God's holy purposes. March-Aptql 1997 Munley * Community and Prophetic Witness The founders and foundresses of religious congregations were acutely sensitive to gaps that existed in their day between the realities of life and the vision set forth by Jesus. With great practicality, integrity, faith, courage, and trust, they named the pain of God's people, proclaimed an alternate vision, paid ~the price for their convictions, and with incredible ingenuity and resourcefulness inspired others to join with them in an effort to bear witness to a God of love, liberation, hope, mercy, and forgiveness. Today, too, critical involvement with the culture is essential to consecrated life. We must understand the world in which we live in order to challenge the status quo and imagine and announce an alternative future. It is for us, the believing community, to be bearers of hope. Our world needs to hear the challenge of prophetic words and to be challenged by prophetic action. As religious we need to be willing and able to "tell it as it is" and as it can be. We ourselves must turn away from sinful distortions that create gaps between the is and the ought to be. We must consciously choose to pay the price that fidelity will entail. We must be men and women of courage who find our strength and hope in God. Vita consecrata recognizes the prophetic role of religious life: "The consecrated life has the prophetic task of rec~lling and serving the divine plan for humanity, as it is announced in Scripture and as it emerges from an attentive reading of the signs of God's providential action in history" (§73). It reminds us that, in order to advance the prophetic t.ask, one needs profound experience of God, awareness of the challenges of the times, and an understanding of the theological meaning of these challenges in the light of the gospel. Vita consecrata.calls us once again, in the words of Gaudium et spes, to "respond to the perennial questions which people ask about this present life and the life to come, and about the relationship of the one to the other" and challenges us "to present new answers to the new problems of today's world" (§73). Joan Chittister OSB has given similar expression to the prophetic role of consecrated life: "The purpose of religious life is not survival; it is prophecy. The role of religious life is to bring to visibility what is Good News for our time now." (p. 26). She has described the relationship of religious li'fe to culture in varioug images as "a voice, a call, a presence, and a prophet in the world" (p. 71), as "a glaring light of conscience in a world grown coarse under the weight of an amoral, if not immoral kind of capitalism" Review for Religious (p. 22), and as a "sentry on the wall," a "bugler at dawn," "a lamplighter at night," and-"a candle on a far hill" (p. 71). The prophetic witness to which religious congregations are called has a communal and corporate character. Religious institutes are made up of men and women who hive publicly committed themselves to a life of radical interdependence and commonness of purpose. Individuals join communities to do together what they cannot do alone. Just as the participation of every member is needed to carry forward the mission and corporate direction of the congregation, so too are the voices of religious needed to raise up 'critical questions for the sake of the common good. In every culture and in every era there are expressions of grace and beauty as well as elements of de-humanization. It is a central task of religious life to give spiritual energy to the culture of the .times by calling the attention of the world to the spiritual dimensions of its actions. This is a task that closely parallels that of the Hebrew prophets. In denouncing poverty and the injustice and sinfulness of what was happening, they helped the community to grieve, lament, see other possibilities, and change ways in order to become whole. In calling anew for the presence and help of God, the prophets were able to reveal something new, a path not yet seen by the people. Vita consecrata and other works appropriately highlight the prophetic role that is fundamental to the life and mission of every religious congregation. Being called to engage with others in bearing prophetic witness is both challenging and disturbing; It sets before those of us who have freely chosen to live our baptismal call as members of a religious congregation some significant questions: Are we clear enough about who we are, what we stand for, and whom we stand with to critique our culture honestly and without bias? Are we passionate enough about our convictions to mirror to our culture the radical concern for the welfare of others that is at the heart of the gospel message? Do we have the generosity of spirit, tenacity, integrity, and resolve to change what needs to be changed in ourselves if we are to be a moral voice and prophetic sign of hope to our world? The prophetic witness to which religious congregations are called has a communal and corporate character. 147 March-April 1997 Munley ¯ Community and Prophetic Witness In a world of polarizations, strife, and divisions of every kind, the witness of community and concern for the common good are needed more than ever. God's self-communication takes place in every period of history. Present realities are the locus in which we encounter God. As at every other time, the prophetic role of religious life cannot be furthered without utter reliance on God, attention to and reflection on depth levels of experience, and a commitment to justice making--all fostered by contemplative prayer. Contemplation allows us to see injustice, to confront our own need for conversion, to lament, to see through situations, and to name new possibilities as we engage with the world and attempt to live the gospel. Prophets have a quality of attentiveness that lends integrity and authenticity to their lives. Contemplative attentiveness enables the prophet to hear the cry of the poor, to read the signs of the times, to experience Jesus as liberator and healer, and to pay the price of commitment. Community as a Prophetic Reminder Prophecy is an enduring gift of the Spirit. In the Hebrew Scriptures prophecy was the realm of individuals explicitly called by God to remind those in power that preserving the status quo cannot take precedence over the good of people, especially, the frailest and most vulnerable. In the Christian Scriptures the whole believing community is called to imagine and live toward the reality of God's reign in covenant relationships not only with God but with one another. In both the Hebrew and Christian Scriptures, caring for the poor and needy is an act of knowing God. A shared faith vision and unity of mind and heart ire identifying characteristics of Christian community. These are beautifully described in Acts 4:32-36: "The whole group of believers was united, heart and soul; no one claimed private ownership of any possessions, as everything they owned was held in common. The apostles continued to testify to the resurrection of the Lord Jesus with great power, and they were all accorded great respect. None of their members was ever in want, as all those who owned land or houses would sell them and bring the money from Review for Religious the sale of them to present to the aposdes; it was then distributed to any who might be in need?' This passage is a wonderful entry point for reflecting on community as a form of prophetic witness. The moral foundation for community lies in the simple fact that human beings need one another. By our vary nature we are meant for relationship. From the cradle to the grave, human beings hunger for bonds of unity, for support and connection. Jean Vanier, founder of L'Arche, knows well the power and the pull of community: We are, of course, called to grow and to grow in strength and competence, but this strength is for building up humanity in love, not for our own glory and power. We are not called to be independent islands separated from one another, closed up in self-satisfaction. We are all interconnected, interdependent, called to be one body. The weak need the strong just as the strong need the weak in order not to close up in suicidal acts of power and pride, wounding the child within. The mutual need of hearts is communion. (p. 167) Community is visible where the values of inclusion, participation, generosity, compassion, service, mutuality, shared responsibility, accountability, collective witness, and respect for diversity are put into practice. Living these values is both countercultural and transformative. For almost two thousand years, religious men and women have lived the struggle and sought the goal of community. Community life is an ideal worth keeping. It is a prophetic reminder that all human beings are called to oneness in God. In a world of polarizations, strife, and divisions of every kind, the witness of community and concern for the common good are needed more than ever. The call to unity in diversity is a centralparadox of the gospel as well as a challenge that transcends time and culture. It is a struggle of global proportions that also touches each of us very direcdy in the day-to-day circumstances of our lives in community and in mission. The struggle for unity in diversity can be painful because it involves yielding and relinquishment. Yet it also offers people of faith an opportunity to give transformative prophetic witness. !49 Marcb-Ap141 1997 Munley ¯ Community and Prophetic IVitness Issues of oneness and diversity are as old as human history. Anthropologists, historians, and sociologists have written volumes about the human consequences of "consciousness of kind" and "consciousness of difference" as they are played out in war, oppression, discrimination, and decisions about who matters and who does not matter. All of us have been affected by deeply internalized values, assumptions, opinions, stereotypes, and worldviews that consciously or unconsciously govern our behavior. We have all been affected profoundly by arbitrary lines that we humans draw to separate and fragment people and cultures. Yet, at the innermost levels of our being, we long for unity, harmony, wholeness, and a right ordering of relationships: One of the most challenging dimensions of faith is that we are called to oneness in God On 17:21). In struggling to be prophetic signs of unity inclusive of diversity, we have much to learn from a God who loves unconditionally and excludes no one. Throughout his entire life Jesus lived the principle of inclusive love to the fullest. The Gospels are rich with stories of his healing and empowering encounters with men and women of different classes, life experiences, and cultural traditions. Jes9s was a living reminder that harmony exists when wholeness incorporates diversity. In John's Gospel, during the discourse at the Last Supper, Jesus set forth his loving communion with his Father as the model for the love of disciples. The good news of the incarnation is that we are called to that same relationship with God and with one another. This call continues to be a prophetic challenge for our times. Some questions worth pondering with respect to the potential impact of the witness of religious community are: How big is our sense of community? Who is included and who is excluded? How can our modeling of community help to bridge cultural biases, ethnocentric thinking, and learned patterns of prejudice and discrimination? Some Signs of the Times Prophets and prophetic communities have the gift of. being able to read the signs of the times. What are some of the signs of our times that cry out for the healing restoration of community and the witness of prophetic action? As I reflect on .this world and on our compelling call to be prophetic signs of Gbd's all-inclusive love, I am struck by several Review for Religious ruptures in our social fabric that affect us as religious. As we stand on the threshold of the new millennium, our world is devastated by clashes that arise from hate and fear of "people who are not like us." In the cities, neighborhoods, and villages of Africa and Asia, Afghanistan, Northern Ireland, the Mideast, and North, Central, and South America, human beings are trampling on human rights and killing one another over economic, religious, political, racial, ethnic, or cultural differences. Hatred, racism, sexism, intolerance, greed, ,distorted loyalties, terrorism, and fanaticism are jeopardizing the survival of civilization. Worldwide and here in the United States, this sign of the times is challenging religious communities to show in practical ways a compassionate capacity to live together in wholeness without suppressing differences, blaming victims, or scapegoating the vulnerable. The level of violence in the world today is morally intolerable. It transcends national, cultural, and racial boundaries; it is more likely to occur in the home than on the streets; and it devastates the lives of families and children. In the United States alone, twenty-five children, the equivalent of a classroomful, are killed by guns every two days (State of America's Children). It is a national tragedy that inner-city children as young as ten tell psychiatrists and social workers that they think about death all the time. It is a national tragedy that many young black and Hispanic men have little or no hope of living beyond the age of eighteen. It is a national tragedy that one out of every five Americanochildren lives in poverty. It is a national tragedy that forty-one million uninsured lack healthcare coverage. It is a national tragedy that we have forged a culture hostile to .aliens and immigrants. Random shootings, domestic violence, and the killing of children by children are manifestations of systemic problems. Poverty, homelessness, racism, hate crimes, cheapened sexuality, materialism, ecological irresponsibility, and a devaluing of human life are all symptomatic of an erosion of compassion, community, social accountability, and spiritual values. There is something grossly out of balance in our world when the amount of money paid in one yea,r to a star athlete for endorsing a product is more than the combined wages paid to the factory workers who actually made the product (Wallis, p. 92). In the United States, income inequality continues to rise. In 1993, according to the U.S. Census Bureau, the wealthiest 20 percent of Americans earned 48 percent of all household income, ~'Harcb-ApHI 1997 Munley ¯ Community and Propbetic Wifness the highest ever recorded. In terms of poverty rates, the most vulnerable segments of the U.S. population are female-headed households (35 percent), African Americans (33 percent), Hispanics (31 percent), and children (20 percent). At present more than 39 million Americans, more than 15 percent of the population, live below the poverty level (Wallis, p. 95). All this occurs while euphemisms about welfare reform threaten the most helpless women and children in our society. Predictions for the future are bleak if root causes of social breakdown remain t~naddressed. The Children's Defense League projects that if social and economic trends of the last twenty years are allowed to continue, 24 percent of all American children under 18 will be poor by the year 2001; one million babies will be born into poverty each year; 44,000 teen mothers will give birth every month; and 37,000 children will be arrested every week (State of America's Children, p. xxii). Globally we know there is a failure of community when the richest 20 percent of the world's population enjoys 85 percent of the world's income, while the poorest 20 percent struggles to survive on only two percent (1994 U.N. Human Development Report). There is a failure of community when nearly 800 million people face persistent everyday hunger and much larger numbers suffer from malnutrition and temporary hunger ("Hunger--the Facts," pp. 18-19). If the prophets of old were here today, they would have much to lament and alternative possibilities to hold up before us. Prophets have the task of keeping the vision before the people. Prophets are keenly attuned to the critical needs of their time. This is a time when the gospel mandate of love of God and love of neighbor requires much of religious communities, It is a time for us to help regenerate a sense of community from the ground up. It is a time to learn and to teach others how to communicate across boundaries. It is a time to model nonviolent ways of resolving disputes. It is a time to rekindle willingness to support and enable one another in meeting unmet needs. It is a time to raise up questions of the common good. It is a time for a spiritual transformation of attitudes, values, and behaviors, It is a time when actions of the present will profoundly impact the future. It has often been said that the best test of a nation is how it treats children, the poor, strangers, outcasts, the weak, and the vulnerable. The Hebrew prophets saw this as the truest measure of Review for Religious integrity. As religious communities we have a wonderful capacity to be forces for justice and integrity. As we look to the future, do we have the faith, courage, and commitment to be a voice for the voiceless? How strong is our corporate resolve to be creators of community, menders of broken relationships, and healers of a troubled world? The Need for Creative Response As I look back on the history of religious life in the United States, I am awed by how much has been accomplished with so little in the way of material resources. What our forbears were able to do, often in unassuming ways, is truly astounding. It was prophetic reading of the times that prompted them to create Catholic healthcare, an educational system that spans from early childhood to late life, and a bevy of catechetical, pastoral, and social services for'a nation of immigrants. They were pioneers who saw what needed to be done arid ~et about doing it togethdr. Their willingness to sacrifice for what they believed in and their passionate Commitment to God, the church, their congregations, and one another were priceless resources. They were individuals bonded by a shared sense of purpose, experience of communion, and the support of community life. They were men and women whose prophetic witness of community and ministry made significant impact on their times. Among the key findings of the 1992 LCWR Threads for the Loom study of the ministry of women religious is the fact that, even at a time of diminishment, U.S. women religious are persistent in their efforts to respond to urgent needs in a world and society characterized by shifting valties and an unprecedented rate of change. This study provides considerable evidence of concern for the common good and of ongoing responsiveness to populations at risk: children, young people, the elderly, women, families in crisis, and the urban poor. Almost ninety percent of the respondents report that their institutes have enabled uncompensated ministry with the materially poor. Eighty-five percent indicate that their institutes have sponsored works that imply attentiveness to As religious communities we have a wonderful capacity to be forces for justice and integrity. March-April 1997 Munley ¯ Community and Prophetic Witness emerging needs. Almost thirty percent say that their institutes have created new not-for-profit corporations. Of these, almost sixty percent describe the new ministry corporations as addressing various needs for housing. In terms of projections, fifty percent of the participants in this study predicted an increase in the number of their sisters who would be serving five needy population groups by 1996: the homeless, women, persons with AIDS, the elderly, and persons for whom English is a second language. Community leaders also projected increased involvement of their sisters in programs concerned with hunger, housing, unemployment, infant and child day care, latchkey children, adult day care, women's resource centers, English as a second language, ecology, and peace. In the various institutes' statements regarding future directions for ministry, five themes emerged: a preferential option f6r and solidarity with the poor; the promotion of systemic change; ministry with and empowerment of women; collaboration with other groups and other religious institutes; and ministry with children, young people, and families in distress. How accurate were these projections? Information about various collaborative ministry projects gathered by LCWR from 1994 to the present suggests that religious institutes across the country--in collaboration with one another and with dioceses and civic and social agencies--are responding to those in greatest need with creativity, ingenuity, and significant sharing of resources. Most of the projects focus on the needs of poor women or of poor women and children. Areas of ministry targeted by the projects include education on all levels, literacy, housing, domestic violence, homelessness, healthcare, crisis intervention, empowerment, after-school programs, social services, and retreat work.~Many of these ministries serve multicultural populations. None of them would have come into being without the commitment and participation of religious communities. In Vita consecrata the religious of the world are urged to respond to the needs of the times with "creative fidelity" to, their charisms. Like the prophets, of old, with an eye to the contemporary scene and an ear attuned to God, religious communities are attempting to do this. Tl~e fact that religious live a common life enables and sustains empowering ministry among God's people. At a time when many forces converge to make God less visible in society, the witness of community life is a sign of the Review for Religious beauty and power of God's love at work in our world. The reign of God is both here and not yet. Contemplative attention to the injustices, sufferings, and spiritual hungers of our day shows that much is needed for our wounded world's healing. Yet, through the goodness of God, so much has begun. Some words of the poet Denise Levertov invite further reflection: How could we tire of hope? --so much is in bud. How can desire fail? --we have only begun. Works Cited Chittister, Joan. The Fire in These Ashes. Kansas City: Sheed and Ward, 1995. "Hunger--the Facts." New Internationalist. May 1995: 18-19. Lahr, Dolores. Collaborative Ministry Projects: 1994, 199Y, and 1996 vol-umes. Silver Sj3ring, Maryland: Leadership Conference of Women Religious, 1994, 1995, and 1996. Levertov, Denise. "Beginners." In Cries of the Spirit, edited by Marilyn Sewell. Boston: Beacon Press, 1991. Munley, Anne. Threads for the Loom. Silver Spring, Maryland: Leadership Conference of Women Religious, 1992. I~94 Unite~ Nations Human Development Report. New York: United Nations, 1994. The State of America's Children: Yearbook 1994. Washington, D.C.: Children's Defense Fund, 1994. U.S, Census Bureau. The Dynamics of Economic Well-Being: Poverty 1990- 1992. Washingtonl D.C.: Government Printing Office, 1995. Va.nier, Jean. Jesus the Gift of Love. New York: Crossroad, 1994. Wallis, Jim. Who Speaks for God? New York: Delacorte Press, 1996. I55 ~larch-April 1997 KENNETH C. RUSSELL John Cassian on Asceticism lenten reflections Asceticism has not only acquired a bad reputation, it sim-ply no longer seems relevant. It does not help, of course, that for some people the very word conjures up images of hairshirts and spiked belts, of frenzied monks beating themselves black and blue with lead-studded Whips, and of hermits in narrow cells hooking their knotted hair to nails in the wall to hold themselves upright while they sleep. Even in its more prosaic forms, asceticism suggests "self-denial," the disciplining of the "sinful" body. Try as they may to justify these various practices, many people of the 1990s feel uncomfortable with the body-soul split that makes the corporeal aspect of their being the enemy to be overcome. They readily subscribe, therefore, to the view that traditional asceticism was essentially a Greek-inspired aberration that is better left behind, now that people fully appreciate the body-soul integrity of their human nature. They welcome the idea that a new, unselfish, socially-oriented asceticism, in which people expend them-selves in the service of their neighbor, has pushed aside an earlier version that was self-centered and focused on pun-ishing the body. The new asceticism, after all, is about being in the world rather than escapingfr0m it. This is all well and good, but unfortunately we of the 1990s still find ourselves drinking too much, eating too much or too little, driven by ambition, anxious, worried, Kenneth C. Russell, now retired from St. Paul University in Ottawa, lives at 1505-40 Landry Street; Vanier, Ontario; K1L 8K4 Canada. Review for Religious sad, or perhaps simply adrift. Our discomfort with the way we are forces us to seek the assistance of therapists, psychiatrists, and self-help books. The one place where we seldom go for help is tra-ditional asceticism. We may continue to pay lip service to it, but it is forever associated in our minds with an anti-body stance we find repugnant. It is no longer relevant. This point is repeated over and over again in articles and talks. But is it true? Certainly at some point something did go wrong with asceticism. At some point asceticism became a primarily puni-tive, penitential action aimed at the body. This is undeniable. But does this fact--which must, of course, be qualified far more than I have time to do here--justify the presumption that traditional asceti-cism was skewed from the very beginning? Was there perhaps something good there after all? In fact, how can we even jump to the conclusion that asceticism was one tightly unified doctrine in the early church, given the differ-ences between Basil, Augustine, Evagrius, Jerome, and many oth-ers? If the Greek attitude toward the body was indeed a virus that Cassian's keen awareness of psychology and spiritual development provides a basis for the integration of the practical wisdom of the desert and modern psychology. infected Christian thinking, would it not have infected the thought of some writers more than others? Would these ideas not be stronger in one place than in another? Scholars love to ponder the erudite works of Evagrius Ponticus, the courtier turned her-mit, but is it so certain that theory predominated over practice in the heat of the Egyptian desert, where most of the hermits were uneducated peasants? In our rush to move on, are we seeing unity where in. fact there was diversity? Have we stopped listening to the past on the issue of asceticism simply because "the anti-body, Greek aberration" label we encounter so often has led us to pre-sume that what is being said there is not worth our full attention? I want to challenge this fashionable writing off of the past by examining John Cassian's basic theories on asceticism. I have cho-sen Cassian (ca. 365-ca. 435) for several reasons. First, he was one of the major channels through which the ascetical tradition of the Egyptian desert reached Western monasticism. As everyone knows, ~S¢larch-April 1997 Russell ¯ ~obn Cassian on Asceticism St. Benedict's Rule recommends the reading of Cassian's Institutes and Conferences. Secdnd, it is my conviction that Cassian's keen awareness of psychology and spiritual development provides a basis for the integration of the practical wisdom of the desert and mod-ern psychology. In other words, I maintain that, if we hope to reconstruct a healing, reformative asceticism that respects our human nature and spiritual destiny, we must go back to Cassian and build from there. Be that as it may, my immediate purpose is merely to demonstrate that the "anti-body" label routinely attached to the teaching of the Fathers is not necessarily accurate. I want to look at three elements of John Cassian's thought. First, his anthropology. How does he understand the interaction of the body and the mind, the flesh and the spirit? What does he make of the tension between them? Second, I want to examine the goal and purpose of asceticism as they are set out in his writ-ings. Third, I want to consider his teaching on the various "pas-sions" that afflict us because, unless we accurately hear what he has to say about these compulsive patterns of behavior, we will not appreciate the therapeutic dimension of his thought. Anthropology "How authors deal 5vith the tension between flesh and spirit vividlydescribed by St. Paul (Ga 5:17 and Rm 7-8) is surely the touchstone by which their view of human nature may be assessed. Cassian discusses this issue in his fourth conference, which is sup-posedly spoken to Cassian and his traveling companion Germanus by Abba Daniel, one of the desert masters of the spiritual life. I call attention, first, to Cassian's fundamentally optimistic stance toward the way thin'gs are. He insists that the tension between flesh and spirit has been implanted in us by God. How, then, he asks, can something that God has implanted in each of us possi-bly be harmful rather than helpful? We note here something that recurs throughout Cassian's writings: the conviction that a mea-sure of struggle and stress is good for us: This conflict implanted in us by the arrangement of the Creator is in a way useful to us, and calls and urges us on to a higher state; and, if it ceased, most surely would ensue on the other hand a peace that is fraught with danger.* Cassian would rather have us involved in a moral struggle than see us calmly drifting along in what amounts to a false peace. Review for Religious The weakness of the flesh keeps the soaring spirit realistic, while the spirit keeps the flesh from reducing life to food, drink, and sex. In John Cassian's oddly existentialist view of life, there is no gain without pain. We become human by taking hold of the ele-ments of our life and dealing with them. Our identity, we might say, is not given at birth, but achieved by the effort to become an adult. Difficulties, pains, and struggles of various kinds are seen, therefore, as grace-given opportunities for advancement. Cassian teaches that we must deal with our "carnality," that we must accept the challenges it poses for us, because the peaceful alternative, which might well look appealing, is actually a descent into animality. Animals live in the given without struggle. We human beings become animal, not when we become carnal, but when we aban'don efforts to become human by effecting a peace-ful consortium of body and soul. The carnal condition of human-ity, uncomfortable as it may be at times, is therefore a great blessing. But how does Cassian interpret Paul's reference to "flesh" and "spirit"? He begins by remarking that flesh has various mean-ings in the Bible. Sometimes it refers to the whole human beirig, body and soul; at other times, to people as sinners or to the sins themselves. It can also indicate a "flesh of my flesh" closeness. But he argues that, in Paul's reference to the conflict between flesh and spirit, the two terms have an active rather than a sub-stantive meaning. They indicate the direction of the will, the ori-entation of the whole being. Flesh is an orientation toward the delights of the present life: a full stomach and a sound night's sleep. Spirit thirsts for spiritual things even to the extent of being in danger of neglecting the body's needs. We are not far here from the argument of modern exegetes who maintain that spirit is the'whole being under the influence of the Spirit and that flesh is the human being alienated from God and focused on lesser ends. We note, however, that Cassian asso-ciates "flesh" with the body inasmuch as the body is the vehicle of present delights--although this is balanced by his realization that "spirit," the basic orientation toward God and virtue, can be exces-sive and can lead us to disregard the needs of our fragile bodies. Consequently, in Cassian's view, the struggle we experience within us is between our spiritual aspirations and the basic needs of the body. We must opt for spirit, but not to such an extent that we try to bypass our human reality. 2~larch-Apri11997 Russell ¯ .~obn Cassian on Asceticism In fact, as we have seen, we achieve our full human stature precisely through t,.his flesh-spirit conflict: When, in consequence of the lukewarmness arising from this sluggish will of which we have spoken; the mind has been more easily entangled in carnal desires, it is checked by the desire of the spirit, which by no means acquiesces in~ earthly sins; and again, if through overmuch feeling our spirit has been carried in unbounded fervor towards ill-con-sidered and impossible heights, it is recalled by the weakness of the flesh to sounder considerations and, rising above the lukewarm condition of our free will with due proportion and even course, proceeds along the way of perfection? We must keep in mind that Cassian sees this tug and pull of flesh and spirit as a limitation that is a blessing from God. He puts it on a par with the fracturing of the universal language at the Tower of Babel, which, in his view, rescued humanity from its pride by reminding it of its fragility. In Cassian's opinion, the struggle between flesh and spirit keeps us conscious that we are human. Actually, the bo.dy's needs serve Cassian as the norm by which the appropriateness or excessiveness of asceticism may be mea-sured. The body's legitimate needs moderate any spiritual exces-siveness that tries to bypass or ignore our human condition: "We ought to refresh ourselves with food and sleep at the proper time even if we dislike it.''3 Indeed, Cassian insists that it would be cruel to fast when the body needs food. It would be equally wrong to deprive the body of the sleep it needs. In fact, the failure to meet the body's need of both nutrition and rest backfires because the imprudent ascetic is left feeling weak and drowsy. Excess, in other words, interferes with the alertness and strength needed to maintain a vigorous life of prayer. It is important to keep this principle of meeting the body's needs in mind because it will moderate our shock at the asceticism the Desert Fathers actually practiced. We must realize that, when Cassian's interlocutors suggest for each day two hardtack buns weighing scarcely a pound, a little water, and a few hours sleep overnight, they are conforming to their understanding of what the body's needs are. They are not out to hurt the body or even to deny it anything necessary for its well-being. They are simply attempting to pare away all excess. A softer image of Cassian's attitude toward the body is given in the last paragraphs of several conferences where we see the abba break off his talk to ensure that his listeners get the sleep they Review for Religious need. In one conference there is even a delightful account of an abba setting a mouth-watering Sunday banquet before his guests. Each monk present is served three olives, five chick-peas, two prunes, and one fig, in addition to the normal allotment of bread! Little touches such as this make the desert seem a human place despite the austerities that were practiced there. There are other stories, unfortunately, which indicate that some hermits refused to respect the body-spirit reality of the human condition, One solitary went to such extremes in fasting and solitude that he lost his mental bal-ance and became convinced that, should he fall from a great height, he would be borne up on angel wings. He died from his injuries shortly after putting his theory to the test. Cassian emphasizes that, if we avoid the flesh-spirit conflict, we turn into animals. He also emphasizes that, if we act as though we are angels without a human body, we run the risk of spiritual shipwreck. Too little food and sleep is just as bad as too much food and sleep, "for excess of fasting and gluttony come to the same thing, and an unlimited continuance of vigils is equally injurious to a monk as the torpor of deep sleep.''4 The extremes touch.In relation to the body, therefore, asceticism is about meeting needs rather than satisfying desires. The problem, obviously, is that we want more than we need. Asceticism does not ignore human needs; it refuses to cater to excessive desires. Although Cassian advocates an aus-tere ascetical regime, the theory behind it is a long way from the self-denying, penitential asceticism with which we are familiar. It has a different basis altogether. It also has a different purpose. People today often associate asceticism With the effort to gain self-control through a "mind over matter" exercise, or they think of it as penance done for sins committed. Cassian sees it, however, as a more integral part of the spiritual life. This is particularly significant for the monastic audience he addresses. In fact, in the first conference of the series, Abba Moses identifies the ascetical life with the monastic life itself. Asceticism does not ignore human needs; it refuses to cater to excessive desires. The Goal and Purpose of Asceticism Every art or discipline, Abba MoseS points out, has two goals: :lqarch-April 1997 Russell ¯ ~obn Cassian on Asceticism one immediate and the other long-range. The immediate goal serves as the means to attain the ultimate goal. A farmer, for exam-ple, works hard to have a good yield from his fields. The boun-tiful harvest constitutes his immediate goal. It is the sine qua non of the good life that is his ultimate aim. What, Abba Moses asks, is the ultimate aim of the monk, and what is the immediate goal which serves as the necessary means to that end? Cassian and Germanus answer that the final aim of the monas-tic life--its ultimate goal--is the kingdom of God. But what, they ask, is the immediate goal by which the ultimate end is attained, partially by hints here and now and completely in the life to come? Abba Moses replies: Purity of heart. We must not be too quick to write off "purity of heart" as merely a biblical expression that enables Cassian to sidestep the negative connotations the West associated with apatheia. Nor must we let our awareness of how much Cassian the practitioner owes to Evagrius the theoretician lead us to conclude that purity of heart is merely apatheia masquerading under another name. The best way to detour around our prejudices about either term is to consider what "purity of heart" actually means in Cassian's works. First of all, it is synonymous with holiness. It is sanctity achieved, if we may use such an acquisitive adjective for a grace-given condition. Cassian makes the correspondence between love and purity of heart clear when he says that the goal of asceticism is "purity of heart, which is charity." This is really the point of the ascetical practices: "that through them we may be enabled to prepare our heart and to keep it unharmed by all evil passions, and resting on these steps to mount to the perfection of charity.''5 Purity of heart is, consequently, the condition of peo-ple so possessed by love that they act spontaneously out of love rather than out of concupiscence. The Passions When Cassian talks about purity of heart or perfect love, he means more than a noble intention or act of will. He has in mind a spontaneous, unfailing readiness to act out of love. Love, in other words, must become the energy driving all our actions. We must become loving. It is easy to say we love God, but the fact of the matter is that all kinds of behavior patterns automatically spring into action Review for Religious throughout the day to contradict our words. Let someone cut us off in traffic and we respond aggressively without thinking. Let some coworker boast a bit, and we find ourselves competitively parading our own petty triumphs for applause. We say we love God above all things, but we render ourselves less fit for service by habits of eating and drinking that are detrimental to our health. Or, taking the opposite tack, we give such strict attention to what we eat and drink that we ourselves seem to assume first place in the universe. We seem, in short, to be pro-grammed by our training and habits to act in certain ways. These automatic patterns of behavior, these pressures, these compulsions, are what Cassian refers to when he speaks about "the passions." He looks at human beings from a phenomenological point of view. What he sees is that one person is prone to eat too much and another, too little; that one individual is pulled toward greed and another toward lust. He sees that this is the way things are, but, unlike ourselves, who are under the influence of Freud, he has no interest in discovering why this person feels one compulsion and that person quite another, The immediate problem itself is what holds his attention. What is evident is that, whatever our self-centered reactions may be, they interfere with our desire to love God and neighbor. We say we love, but we are not sponta-neously loving. We still act in ways that are against God, our neighbor, and our own well-being. Cassian is not really preoccupied with gluttons, sex-fiends, or proud dictators trying to dominate the world. He is concerned, not with vices, but with the traces of them in good, morally upright Christians who are striving to do their best. He is talking, therefore, not about sins, but about the moral diseases which afflict us. If these diseases go untreated, they can indeed take over our whole life; they can become vices. As the list Cassian received from Evagrius Ponticus passed through time, it became a list of vices or capital sins. But we must bear in mind that for Cassian it is a list of diseases, which call for healing. Sickness, not guilt, is the primary reality, and the issue is not how we got this way but what we are going to do about it. When Cassian talks about purity of heart or perfect love, he has in mind a spontaneous, unfailing readiness to act out of love. March-Ap~q11997 Russell * ~obn Cassian on Asceticism These pressures we experience stand in the way of purity of heart or perfect love. We are not well. Cassian, therefore, asks: How do we get better? The same question could be formulated in different terms: How do we find freedom? How can we acquire a tranquil mind and be at peace with God, neighbor, the world, and our very self?. This is a medical question, at least metaphorically. Ca~sian, therefore, takes a medical approach and offers a medical answer. His medical orientation is evident, first of all, in the diagnostic model he employs. Anyone who has read the Greek historian Thucydides' vivid description of the bubonic plague that struck Athens in 430 B.C. (History of the Peloponnesian War, Book 2) is familiar with the Greek diagnostic technique. This approach meticulously notes the symptoms of an illness, its development, and, finally, what it is like at its most virulent stage when it has, in effect, taken over a person's life. Cassian deals briefly with disordered eating, sexual tension, avarice, anger, sadness, acedia, vainglory, and pride in conference 5, but he discusses each one at length in a series of studies in his Institutions (Books 5-12). The usual procedure is for the symp-toms of the disease to be outlined and a full-blown case to be described. The case studies actually make this 5th-century work seem very contemporary, for it is precisely this approach we are used to encountering in books and articles popularizing various psychological theories. This is an important point because it reminds us that Cassian's conception of asceticism is broader than our own. Cassian is deal-ing with complex psychospiritual and social elements which press an individual in one direction or another. Asceticism, therefore, is as much about psychology as it is about spirituality. Cassian, in fact, has a holistic view of human nature. He is trying to solve human problems, and, since he does not share our piecemeal view that this is a psychological problem while that is a spiritual prob-lem, his asceticism aspires to cure the Whole person. What he communicates in his examples, therefore, is the psy-chological and spiritual wisdom of the Egyptian desert. This wis-dom can be brought into dialogue with our own knowledge of psychology so that a mutual enrichment and correction can take place. At the very least, this awareness of the psychological dimen-sion of asceticism should force us to integrate asceticism into the whole story of our life instead of letting it sit on the periphery like Review for Religious some alien technique that has little to do with our total growth. If asceticism is about punishing or disciplining the wayward body, we feel we. can live without it. But, if asceticism is about coming to grips with the psychospiritual and social pressures we experi-ence, then it may indeed have a place in our lives. Cassian uses the medical model to shape the large-scale struc-ture of his studies on the passions. It is even more significant, however, that he uses medical terminology to discuss moral issues. Such words as "illness" and "infection," "remedy" and "cure," are found throughout Cassian's works. Their recurrence reinforces the point that what is at issue is sickness and healing, not sin and punishment. When asceticism is linked to sin and punishment, it follows that, though one form of penance may be harder than another, they are all essentially the same. They differ only in how quickly or how slowly they expiate sin. Once this prin-ciple is accepted, people can balance their penitential accounts by .substituting a long penance for a shorter but harder one. In fact, all kinds of ingenious equiv-alencies become possible. For example, when King Henry II received three years on crusade as part of his. penance for the murder of Archbishop Thomas Becket, he arranged to substitute the establishment of three monasteries for the period of military service. But, if asceticism is viewed as therapeutic, one ascetical strat-egy cannot be substituted for another. One ascetical effort, like some medications, may be helpful in treating more than one ill-ness, but by and large the forms of asceticism are not inter-changeable. If acedia (a sort of listless discontent with where we are and what we are doing) is the problem, "taking" the remedy for sadness is not going to help. The struggle against acedia, the infamous "noonday demon" of the desert, demands that we hold on hard to the doorposts of our cell so that nothing can pull us away from it, while the strug-gle against sadness requires us to force our way through the dark-ness to fix our eyes on our future hope. Both of these ascetical strategies are actually more psychological than physical, but this If asceticism is about coming to grip.s with the psychospiritual and social pressures we experience, then it may indeed have a place in our lives. 16Y March-April 1997 Russell ¯ ~obn Cassian on Asceticism only serves to underline that Cassian does not think of asceticism as a purely physical action to discipline the body. If our spiritual problem is in the mind, disciplining the body does not make much sense. Practicing some physical form of asceticism while ignoring the mental dimension of all we do leads to failure. Thus, although Cassian recommends fasting as an effective remedy for sexual ten-sion, he is also aware of the psychological, aspects of the prob-lem. He insists that we take care not to let ourselves become overly pressured by our work or other preoccupations. Cassian's medical bag does not contain a plethora of physical means of asceticism. There is little more than fasting and vigils or, in other words, the regulation of food and sleep. In both cases the plan is to have not less than needed, but the barebones right amount with no excess for self-indulgence. Fasting is not a mat-ter of eating less on certain days, but of eating the same amount later in the day than usual. The hungry hermit's question was not "How much will I eat today?" but "Will I eat once or twice today and when?" Fasting, however, does serve Cassian as a kind of basic rem-edy to accompany all other prescriptions. Fasting, after all, strikes at our drive to put ourselves at the center of the world, with all other things and people for our use. Nothing is more self-cen-tered, assertive, and potentially aggressive than eating. It is a miniaturization of our readiness to ingest the world. Fasting reins in this egocentricity and ensures that eating serve the needs of the body rather than the expansive claims of the imperial self. Disordered eating--overeating, undereating, eating at inap-propriate times, and so forth--stands at the head of the list of passions Cassian inherited. There was a tendency, therefore, for some of the monks in the Egyptian desert to think that, if they could stave off moral decline by remedying any tendency to dis-ordered eating by fasting, they would have nothing further to worry about. They thought, in effect, that if they stopped the moral ball from tumbling down the hill by giving all their atten-tion to disordered eating, they would not have to tackle the other passions in the list. This is naive, of course, and a misunder-standing of the moral complexity the list describes. It also makes fasting far more important than it should be. It becomes the sole and exclusive key to peace of heart and tranquillity of mind. Worst of all, since this view of asceticism separates fasting from a ther~ apeutic context, it encourages an anti-body attitude. Review for Religious Cassian considers untenable the notion that fasting is all there is to asceticism and moral reform. He has three reasbns. First, noting that some passions have a physical origin, that others have a mental one, and that still others stem from both mind and body, he shows that fasting leaves one of these groups untouched. Second, although Cassian has been accused of semi-Pelagianism for his inept opposition to Augustine's darker view of fallen human nature, he makes it clear that asceticism is merely a means to an end--no more than a tool--and that the ascetical practices of the Egyptian desert are merely one set of tools; another set includes almsgiving and social service. Third, and most important, what-ever means a person may use, the result ultimately depends on the grace of God. The tools must not become an end in them-selves, for all the fasting and sleeplessness in the world are not going to merit salvation for a monk. Two Ways of Looking at Cassian There are two ways of looking at John Cassian's work. If we make a point of standing back to get an objective view, we are likely to see a body of writings focused exclusively on a monastic, ascetical lifestyle far from the world of commerce and family life. Even admitting that Cassian must have been aware that sanctity can be attained at least occasionally along a different path, we might still find in him an obsession with monasticism that seems an implicit denigration of the other, active forms of Christian life. Moreover, the asceticism he puts forward as moderate may strike us as severe. Indeed, the whole ascetical regime of the desert hermits may suggest that the Egyptian desert was a highly com-petitive place where altogether too much attention was paid to the quest for personal sanctity. This view, I would argue, is the product of a superficial reading. In this article we have tried, on the contrary, to look at Cassian's teaching on asceticism from his own point of view. This leaves us with the idea tl~at asceticism is a therapeutic tool to recondition, under grace, the reactions of body and mind so that all our actions, even those we perform spontaneously without thought, will be in harmony with our int6ntion to love God, our neighbor, and ourselves. Cassian was in error about how much food and sleep the body needs. It is also evident that his teachings on the passions need to 2~larcb-April 1997 Russell ¯ ~obn Cassian on Asceticism be corrected in some instances and supplemented in all of them. We cannot follow him, for example, in his effort to eradicate anger because, unlike him, we appreciate that the inclination to anger plays a positive role in human life. But, by and large, Cassian's orientation is sound and wholesome. In the secular world in which we live, we realize that for many reasons we are not the free, healthy human persons we would like to be, and so we seek to be healed. In this, Cassian shares our point of view. He sees asceticism as a therapeutic program to help people .toward their ultimate goal. In addition, far from spurn-ing our bodily reality, he insists that it be recognized and respected. His teaching challenges the conviction common today that early asceticism was always a body-hating aberration of the Greek mind-set. I suggest, moreover, that Cassian's writings of sixteen hundred years ago provide healthy roots on which today's Christians might graft a hardy new synthesis of spirituality and contemporary psychology for third-millennial people on their journey to God. Notes t John Cassian, Conference 4.7, in Edgar C.S. Gibson, "The Works of John Cassian," in Nicene and Post-Nicene Fatbers, 2nd series, vol. 11, A Select Library of the Christian Church (Oxford: James Parker and Co., 1894, reprinted by William B. Eerdmans in 1964), p. 333. 2 Conference 4.12, p. 335. 3 Conference 2.17, p. 316. 4 Conference 2.16, p. 316. s Conference 1.7, p. 297. Mary's Steps Childish toes kiss temple stairs. Maiden soles take joy's fleet wing. Fleeing heels, in exile bound. Searching feet, he must be found. Weary ~steps

Issue 18.3 of the Review for Religious, 1959. ; Review for Religious MAY 15, 1959. Apostolic Indulgences of John .XXIII 129 Allocution to Contemplative Nuns 133 By Pius XII Current Spiritual Writing 143 By Thomas G. O'Callaghan, S.J. Practice of the Holy See 156 By Joseph F. Gallen, S.J. Headdresses and Driving Sur~rey of .Roman Documents Views, News, Previews Questions and Answers Book Reviews and Notices 169 170 177 179 183 VOLUME 18 NUMBER 3 Volume 18 May 15, 1959 Number 3 OUR CONTRIBUTORS FRANK C. BRENNAN is stationed at St. Mary's College, St. Marys, Kansas. THOMAS G. O'CALLAGHAN is professor oi: ascet-ical and mystical theology at Weston College, Weston 93, Massa-chusetts. JOSEPH F. GALLEN, the editor of our Question and An-swer Department, is professor of Canon Law at Woodstock College, Woodstock, Maryland. REVIEW FOR RELIGIOUS, May, 1959. Vol. 18, No. 3. Published bi-monthly by The Queen's Work, 3115 South Grand Boulevard, St. Louis 18, Missouri. Edited by the Jesuit Fathers of St. Mary's College, St. Marys, Kansas, with ec-clesiastical approval. Second class mail privilege authorized .at St. Louis, Mis-souri. Copyright, 1959, by The Queen's Work. Subscription price in U. S. A. and Canada: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Editor: R. F. Smith, S.J. Associate Editors: Augustine G. Ellard, S.J.; Gerald Kelly, S.J.; Henry Willmering, S.J. Assistant Editors: John E. necker, S.J.; Robert F. Weiss, S.J. Departmental Editors: Joseph F. Gallen, S.J.; Ehrl A. Weis, S.J. Please send all renewals, new subscriptions, and business correspondence to: Review for Religious, 3115 South Grand Boulevard, St. Louis 18, Missouri. Please send all manuscripts and editorial correspondence to: Review for Religious, St. Mary's College, St. Marys, Kansas. Apostolic Indulgences ot: John XXIII [The original text of which the following pages are a translation appeared in /lcta /l/wstolicac Sedis, 51 (1959), 48-50. The enumeration in "the translation is taken from the original document.] APOSTOLIC INDULGENCES which the Supreme Pon-tiff John XXIII in an audience with the undersigned 'Cardinal Major Penitentiary on November 22, 1958, granted to the faithful who possess a pious or religious article blessed by the Pontiff or by a priest having the competent power and who fulfill certain prescribed conditions. The Indulgences i. Whoever is accustomed to recite at least once a week the Lord's chaplet [coronam Dominicam]; or one of the chaplets of the Blessed Virgin Mary; or a rosary or at least a third part of it; or the Little Office of the same Blessed Virgin Mary; or at least Vespers or a nocturn together with Lauds of the Office of the Dead; or the penitential or gr~ldual psalms; or is accustomed to perform at least once a week one of those works which are known as the !'works of mercy," for example, to help the poor, to visit the sick, to datechize the uninstructed, to pray for the living and the dead, and so forth; or to attend Mass; may, provided the conditions of sacramental confession, Holy Communion, and some prayer for the intentions of the Supreme Pontiff are observed, gain a plenary indulgence on ¯ the following days: the Nativity of our Lord, Epiphany, Easter, the Ascension, Pentecost, Trinity Sunday, Corpus Christi, the feast of the Sacred Heart, Christ the King; the Purification, Annunciation, Assumption, Nativity, Immaculate Conception, Maternity, and Immaculate Heart of the Blessed Virgin Mary, and the feast of her Queenship; the Nativity of St. John the Baptist; both feasts of St. Joseph, the Spouse of the Virgin Mother of God (March 19 and May 1); the feasts of the holy Apostles Peter and Paul, Andrew, James, John, Thomas, 129 APOSTOLIC INDULGENCES Review for Religious Philip and James, Baitholomew, Matthew, Simon and Jude, Matthias; and the feast of All Saints. If, however, a person does not make a sacramental con-fession and go to Holy Communion but nevertheless prays with a contrite heart for some time [aliquantisper] for the intentions of the Supreme Pontiff, he may gain on each of the above-mentioned days a partial indulgence of seven years. Moreover, whoever performs one of the aforementioned works of piety or charity may gain, each time he does so, a partial indulgence of three years. 2. Priests who, if they are not prevented.by a legitimate impediment, are accustomed to celebrate daily the holy sacrifice of the Mass may gain a plenary indulgence on the above rden-tioned feasts, provided they confess sacramentally and pray for the intentions of the Supreme Pontiff. Moreover, as often as they say Mass they may gain a partial indulgence of five years. 3. Whoever is bound to the recitation of the Divine Office may, when he fulfills this obligation, gain a plenary indulgence on the feast days mentioned above, provided the conditions of sacramental confession, of Holy Communion, and of prayer for the intentions of the Holy Father are fulfilled. Whoever does this at least with a~ contrite heart may gain each time a partial indulgence of five years. 4. Whoever recites at dawn, at noon, and at evening, or does so as soon as he can after thos~ times,the prayer which is popularly called the Angelus and during the Paschal Season the Regina Caeli; or whoever, being ignorant of these prayers, says the Hail Mary five times; likewise whoever around the first part of the night recites the psalm De Profundis, or, if he does not know this, says an Our Father, Hail Mary, and Eternal Rest Grant unto Them, .may gain a partial indulgence of five hundred days. 130 May, 1959 APOSTOLIC INDULGENCES 5. The same indulgence may be gained by one who on any Friday piously meditates for a time [aliquantult~m] on t~e passion and death of our Lord Jesus Christ and devoutly recites three times the Our Father and the Hail Mary. 6. Whoever, after examining his conscience, sincerely de-testing his sins, and resolving to amend himself, will devoutly recite an Our Father, a Hail Mary, and a Glory Be to the Father in honor of the Most Blessed Trinity; or recites five times the Glory Be to the Father in memoryof the five wounds of our Lord Jesus Christ, may gain an indulgence of three hundred days. 7. Whoever prays for those in their agony by reciting for them "at least once an Our Father and a Hail Mary may gain a partial indulgence of one hundred days. 8. Finally whoever in the moment of death will devoutly commend his soul to God and, after making a good confession and receiving Holy Communion, or at least being, contrite, will devoutly invoke, if possible with his lipg, otherwise at least in his heart, the most holy name of Jesus, and will patiently accept his death from the hand of the Lord as the wages for sin, may gain a plenary indulgence. Cautions 1. The only articles capable of receiving the blessing for gaining the apostolic indulgences are chaplets, rosaries, crosses, crucifixes, small religious statues, holy medals, provided they are not made of tin, lead, hollow glass, or other similar material which can be easily broken or destroyed. 2. Images of the saints must not represent any except those duly canonized or mentioned in approved martyrologies. 3. In order that a person may gain the apostolic in-dulgences, it is necessary that he carry on his person or decently keep in his home one of the articles blessed by the Sovereign Pontiff himself or by a priest who hasthe requisite faculty. 131 APOSTOLIC INDULGENCES 4. By the express declaration of His Holiness, this con-cession of apostolic indulgences in no way derogates from in-dulgences which may have been granted at other times by Supreme Pontiffs for the prayers, pious exercises, or works mentioned above. Given at Rome, in the palace of the Sacred Apostolic Penitentiary, on November 22, 1958. L. oS. N. Card. Canali, Major Penitentiary I. Rossi, Secretary 132 Plus XIl's AIIocution to Clois!:ered Con!:emplat:ives Translal:ed by Frank C. Brennan, S.J. [The first and second parts of this allocution were published in the January and March issues of the REVIEW ~'Og gE~.ICIOIJS; this is the third and last part. The successive parts of the allocution were broadcast by Plus XII on July 19, July 26, and August 2, 1958. The offical text is to be found in Acta Apostolicae Sedis (AAS)', .50 (1958), 562-586. All divisions and subtitles in the translation are also found iv. tb.e official, text.~ PART III: LIVE THE CONTEMPLATIVE LIFE The Practice of the Contemplative Life in the Light of the Knowledge and Love of Contemplation WHILE TREATING the knowledge and love of the con-templative life in the first two parts of this allocution, We did not neglect, beloved daughters, to point out some practical applications of the principles which We were empha-sizing. In order to promote a fuller understanding of Our discourse, it is important to go beyond merely theoretic~il and abstract considerations and take account of the concrete effects which a more profound knowledge and a more ardent love of the contemplative life can have on its actual practice. Since We need not repeat in this third part wh.at We have already said, We will recall the necessity of translating into action ¯ what we know and love more deeply and then consider the actual practice of the contemplative life, with respect both to its essential element, which is contemplation itself, and to its sec-ondary elements, especially monastic work. As We pointed out in the first part of Our allocution, one's knowledge of the contemplative life is enriched and deepened by the daily fulfillment of its obligations. Love of the con-templative life neces,sarily engenders attitudes through which this love is expressed and without which it would be nothing but a delusion. In this constant interaction which normally conditions 133 P~us XII Review for Religious the regular progress of a religious life, the predominant element will a.lways be the interior life which gives to external actions all their meaning and value. It is from the heart of a man-that good or evil designs spring;' it .is his intention which explains his acts and gives them their moral significance. But this inten-tion alone will not suffice; it must be actualized: "He who has my commandments and keeps them, he it is who loves me,''2 says Jesus. And again: "You are my friends if you do the things I command you.''~ By contrast, whoever neglects to ful-fill the divine precepts finds himself excluded from the King-dom: "Not everyone who says to me 'Lord, Lord,' shall enter into the kingdom of heaven, but he who does the will of my Father.''4 The Fulfillment of the Essential Duty of the Contemplative Life: Interior Contemplation These basic principles apply, also to the contemplative life. To desire the contemplative life, however ardently, is not enough; one must actually dedicate oneself to it and accept the sacrifices which it requires. For contemplation, understood as the union of the mind and heart with God, is the essential characteristic of the contemplative life. We established this in the first part of Our allocution where We cited the chief texts which prove it. Here We add two more, which We draw from" the instruction Inter caetera of March 25, 1956, ¯ and whic.h reiterate the preeminence of contemplatibn in your life. "Minor cloister does not admit of ~iny kind of ministry, but only such as is compatible with the contemplative life of the whole community and of each nun.''5 "Those ministries which are undertaken with discernment and moderation in accordance with the character and spirit of the order must tend to reinforce rather than disturb and prevent the life of 1Cf. Mk 7:21. 2 Jn 14:21. 3Jn 15:14. 4 Mt 7:21. 5AAS, 48 {1956), 520, n. 41a. 134 May, 1959 CLOISTERED CONTEMPLATIVES true' contemplation.''° "Such works are the teaching of Chris-tian doctrine, religious instruction, the education of young girls and of children, retreats and spiritual exercises for women, the preparation of candidates for First Communion, works of charity for the relief of the gick and the poor."''7 The con-templative life does not consist essentially in the external pro-fession of a religious discipline which is only the framework of contemplation. Religious discipline sustains, encourages, and preserves the contemplative life; but it does not actually con-stitute it. To repea~, therefore, what We have said already, We earnestly exhort you to give yourselves with all your hearts to contemplative prayer as to your essential duty for which you have renounced the world. This prindple has nothing directly to do with the fre-quency and duration of spiritual exercises. The intensity of an exercise is not necessarily measured by its length. While the ministries permitted to contemplative nuns may prevent them from devoting long hours each day to contemplative prayer, there still remains enough time to satisfy this essential obligation. The Fulfillment of Secondary Duties Which Perfect the Contemplative Life Along with "the essential and indispensable elements which constitute the first and principal end of the contempla-tive life of cloistered nuns," the apostolic constitution Sponsa Christi singles out others which ar~e not indispensable but which do perfect the contemplative life and are calculated to safeguard it. Among these are the cloister, exercises of piety, of prayer, and of mortification.8 The sixth and seventh articles of the same constitution deal with the nature and jurid-ical structure of cloistered con~ents, with their autonomy, and" with the possibility of their forming federations and confe~l-" °Ibid., n. 41b. Ibid., n. 41c. sCf. AAS, 43 (1951), 10. 135 PIus XII Review fo,r Rcligiows erations? On some of these points the Church lays dowri precise requi.rements which must be met;. on others, however, she merely expresses an invitation and a preference which should receive careful and respectful consideration. It is on!y right that convents and orders of cloistered nuns esteem, pro-tect, and remain faithful to the distinctive spirit of their order. It would be unjust not to take account of this. But they should defend it without narrow-mindedness or rigidity to say nothing of a certain obstinacy which opposes every legitimate development and resists every kind of adaptation even though the common good requires it. It can happen that a nun is asked to leave her convent and to establish herself elsewhere for some greater good or for a serious reason. It is true, of course, that no one can impose on a religious, against her will, any obligations which go beyond the provisions of her vows. But one might ask just to what degree stability really constitutes an essential right of cloistered nuns. The Holy See has the right to modify the constitutions ofan order together with their prescriptions concerning stability. But if these changes affect essential points of law, thenthe members are not bound, by virtue of their vows, to accept the new constitutions. They must be given the choice of leaving the order which undergoes modi-fications of this kind. At the same time a nun can freely renounce her own rights and consent to the request which, with the approval of the Holy See, is made of her.1° We recognize the gravity of such a step and what it might cost the individual religious, but We would exhort her to accept this sacrifice unless there are grave reasons for declining. Whenever there is question of the secondary elements which play only an auxiliary role in the religious life, convents and individual nuns should be ready to accept the interchange of ideas and the mutual collaboration which the Holy See Ibid., pp. 17-19. loCf. Sponsa Christi, a. 7, § 8, n. 3; AAS, 43 (1951), 19. 136 May, 1959 CLOISTERED CONTEMPLATIVES has proposed to them. In-particular, they should try to estab-lish respectful and open relations with the Sacred Congregation of Religious since the Congregation does not intend to ignore existing rights but rather wishes to take into account the desires of monasteries or orders of nuns. This collaboration is par-ticularly desirable whenever there is question of forming fed-erations of convents or orders, or even of fo'rming confed-erations of federations. The text of Sponsa Christi clearly states that there is no thought of doing violence to the just independence of par-ticular convents, but rather of protecting and insuring it. Strive, therefore, to cooperate with the competent ecclesiastical author-ity in order to further the adaptation and salutary evolution which the Church desires. One Element in Particular: Monastic Work We are deeply interested in the application of the norms concerning work, because this has a bearing not only on the welfare of every contemplative convent and order, but also on the welfare of the universal Church which, in many places, requires the cooperation of all its available forces. Having already discussed the necessity of work in general and its appropriateness for contemplative ordersW, e here concent.rate on the application of those provisionsset forth in the constitution Sponsa Christi. In the first part of that constitution, We said that ';We are moved, even forced, to apply these reasonable adjustments to the life of cloistered nuns because of reports We have received from all parts of the world informing us of the distress in which many nuns live. Indeed, there are convents which are close to starvation, misery, and destitution, while in others life is very difficult because of severe material privations. Still other convents, without being in desperate straits, find them-selves on the decline because they are isolated and separated from all the others. Furthermore, the laws of cloister are 137 P~os XII Review for Religious sometimes too rigid, thus giving rise to serious difflculties.''n The normal and most readily available remedy for these ills is some kind of'work on the part of the nuns themselves. For this reason We call on them to undertake such work 'and thus provide for themselves the necessities of life rather than have immediate recourse to the goodness and charity of others. This request is addressed also to those who are not actually destitute and are not for this reason forced to earn their daily bread by the work of their hands. They too might somehow earn enough to satisfy the law of Christian charity toward the poor. We further urge you to develop and perfect your manual abilities so as to be able to adapt yourselves to circumstances in accordance with article 8, paragraph 3, number 2 of the constitution Sponsa Christi.12 This same article summarizes the norms concerning work by stating at the outset that "monastic work, in which contemplative nuns should be engaged, ought to be, as far as possible, in accordance with the Rule, the con-stitutions, and the traditions of each order.''~3 Some consti-tutioris provide for determined .works which are generally of an apostolic nature. Others, on the contrary, make no provisions of this kind. The work "should be so organized that it will secure for the nuns a definite and suitable sustenance by adding to other sources of income.''14 Local ordinaries and superiors are bound to see to it "that such necessary, suitable, and re-munerative work is never lacking to the nuns.''~ Finally, the article emphasizes the duty which the nuns have in conscience not only to earn their bread by the sweat of their brow, but also to perfect themselves each day, as circumstances demand, by different kinds of work.~6 Do not let Our call to labor go unheeded; but make use of all the means at your disposal and of every opportunity Ibid., pp. 10-11. Ibid., p. 19. Ibid., a. 8, § 1. Ibid., § 2. Ibld., § 3, n. 1. Ibid., § 3, n. 2. 138 May, 1959 CLOISTERED CONTEMPLATIVES you can contrive to earn something, if not to meet ygur owrt pressing needs, then at least in order to alleviate the misery of others. Note also that some serious occupation, .adapted to your strength, is an efficacious way of preserving one's mental balance or of regaining it if it has been disturbed. In this way you will avoid the damaging effects which complete seclu-sion and the relative monotony of daily life in the cloister can exercise on certain temperaments. Conclusion We close Our allocution, beloved daughters, by repeating that invitation to the apostolate which formed the conclusioh of~the constitutiori Sponsa Christi. It ~s an invitation based on the great commandment to love God and our neighbor as well .as on the will of the Church. Charity towards our neighbor in'cludes all human.beings,. all their needs, all their sufferings. It is most especially pr.e,. occupied with their eternal salvation. Nuns can exercise this~ apostolate ~,hich the Church entrusts to them in three wa, ys: by the example of Christian ,.perfection which silently ~raws the faithful to Christ, by public and private prayer, by. pe.n.- ances generously undertaken even beyond the prescriptic~ns of the rule at the behest of one's °wholehearted. love of ,the. Lord. In its dispositive part, the constitution Sponsao Christi tdois dtiinffgeuriesnhte fso drmiffse roefn tth kei cnodns toefm apploastitvoeli cli fweo. rSko mcoer rneuspnos~n dairneg committed by their constitutions to the exterior apostolate; they should continue in this apostolate. Others do engage or have engaged to 'some extent in '~ipostolic works even though their constitutions mention only tl'i~ contemplati~,e life. They should continue such work; or if they havd abandoni~d i~,' they should resume it in accordance with current needs. Still other contemplative nuns, in obedience to their rules and constitutions, live only the life of contemplation. They should adhere to it unless they are forced by necessity to perform 139 Plus XII Review for Religious some kind of exterior apostolate for a time. It is evident that these exclusively contemplative nuns participate in the apos-tolate of love through example, prayer, and penance. We would also like to direct your thoughts to that more sublime and more. universal apostolate of the Church, the Spouse of Christ, of which the Apostle of the Gentiles" and St. John's speak. The apostolate of the Church is based on .her world-wide mission to all men and to all nations in every age of the world--to Christians and pagans, to believers and unbelievers. This mission derives from the Father: "For God so loved the world that he gave his only begotten Son, that those who believe in him may not perish but have life everlasting. For God did not send his Son into the world in order to judge. the world, but that the world might be saved through him.'9 This mission is confided to the Church by Christ: "As the Father has sent me, I also send you.''-~° "All power in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them . I am with you all days, even to the consummation of the world.'"-" This mission is accomplished in the Holy Spirit: "You shall receive power when the Holy Spirit comes upon you, and you shall be witness for me . . . even to the very ends of th~ earth.''2"~ Hence this. mission of the" Church proceeds ultimately from the Blessed Trinity, Father, Son, and Holy Spirit. No mission is more sublime, more sacred, or more universal either in its origin o~ in its object. What is the object of this mission if not to make known to all men t,he true God, one and indivisible in the Trinity of Persons, and God's plan of redemption implemented through ,7 2 Cor 11:2. lSJn 20:21-23; 21:16-17; Apoc 21. 19Jn 3:16-17. ' '.'0 Jn 20:21. ", Mt 28:18-20. '-''Act 1:8. 140 May, 1959 CLOISTERED CONTEMPLATIVES His Son and through the Church founded by Christ to per-petuate His work. The Church has received the complete deposit of faith, and of grace. She possesses all of revealed truth and all the means of salvation bequeathed to her by the Redeemer: baptism,~3 the Eucharist, the priesthood: "Do this in commemoration of me";~4 the conferring of the Holy Spirit through the imposition of hands of the Apostles;"~3 the remis-sion of sins: "Receive ye the Holy Spirit; whose sins you shall forgive, they are forgiven them";"6 and the government of the faithful by the power of jurisdiction which she exercises in the name of Christ and with the abiding assistance of the Holy Spirit.~v Here we have a brief description of the divine riches with which the Lord has endowed His Church to the end that she may fulfill her apostolic mission amidst all the uncer-tainties of this earthly life and march down through the ages without having the gales of hell prevail against her."~ Let the unconquerable force which animates this apos-tolate of the Church take hold of your minds and your hearts. It will fill you with peace and joy! "Take courage, I have overcome the world.'''-'° In mounting ever higher and closer ¯ to God, you widen your horizons and become that much more qualified to find the true way on this earth. Far from narrowly confining you within the walls of your convent, your uniorl with God expands your mind and heart to the very limits of the world making them coextensive with the world and with. Christ's redemptive work being carried on in the Church. Let this be your guide; let it sustain all your efforts and reward them with abundant fruit. We "beg our Lord graciously to favor you with His choicest gifts and to perfect the work which He has begun in you to 2aMt 28:19. "4Lk 22:19. 25Act 8:17. 2°Jn 20:23. 27Cf. Jn 21:16-17. 28Cf. Mt 16:18. 29Jn 16:33. 141 P~es XII His greater glory. As a pledge of these divine graces, We impart to you with all Our Heart Our paternal and apostolic benediction. 142 Current: Spiri!:ual Wri!:ing Thomas G. O'Callaghan, S.,J. Prayer ST. THOMAS says that in our acts of worship the exterior, bodily act is ordered to the interior act of the soul; for it is .this latter which is the more important (II-II, q. 84, a. 2). Thus, an exterior act of adoration, a bow or genuflec-tion~ is made for the sake of fostering interior adoration. Rev-erent exterior gestures of humility will usually help to arouse the heart to humble itself before God, to submit itself to Him. But it is also true, as the" Angelic Doctor teaches, that an exterior act of worship ought to proceed from the interior act. In this way exterior acts of adoration are normally the expres-sion of interior acts. Therefore, exterior acts of worship ought both to proceed from, and also to be ordered to, interior acts of worship. Understanding this relation of the exterior to the interior in the worship of God, it is interesting to read an article of l~tienne Robo on the use of the hands in prayer.~ Gestures with the hands can very easily express ideas or interior attitudes. To shake a fist at someone is to threaten violence; a traffic officer holds up his hand to stop traffic and then waves it on; a beggar holds out his hand as a request for alms. Thus, it would be quite normal to expect that in prayer our hands could and should express interior dispositions. In the days of the Old Testament to lift one's hands above the head, with eyes raised toward heaven, was a gesture of supplication. David asked the Lord to consider the lifting up of his hands as an evening sacrifice. During and even after the time of Christ this was still a typical gesture of prayer. "Pray with Your Hands," F~'ors/ti~, XXXIII, 14-18. 143 THOMAS G. 0'CALLAGHAN Review for Religious A modification of this .was to pray'with the arms extended in the form of a cross, a practice which Tertullian recom-mended, since it proclaimed the Passion of Christ. However, because such a practice was very tiring, an attenuated version of this was introduced. One sees in the catacombs paintings of the early Christians praying with their ai:ms "flexed to some slight extent and the hands, wide open, palms outward, are not raised above the shoulders. The shape of the cross is re-tained but on a less ample scale." This is very similar to the gesture of the priest at Mass when he is reading the Orations or the Canon. Our present custom of holding the hands palm to palm againsf one another seems to be of Germanic origin. When a vassal received a grant of land from his feudal lord, in order to express his fidelity and loyalty to his lord, he would kneel before him and place his joined hands between the hands of his lord. This custom, because it could represent so perfectly our dependence upon God, the Lord to whom we owe fidelity and service, was adopted by the Church as an attitude of prayer. All these gestures are external acts which are expressive of interior dispositions. But also, if we use them with rev-erence, they will, as St. Thomas taught, help to foster interior devotion and prayerfulness. In reading the letters of St. Paul, Father Lyonnet, S.J., remarks,'-' one is impressed with the frequent references which he makes to prayer. Very often Paul speaks about his own prayer, telling those to whom he writes that he has been thank-ing God for the graces which our Lord has granted them, or that he is begging God fo~ the graces which they need. At other times he is exhorting others to pray. It might also be noted that in most of these places where Paul is speaking about prayer, . the prayer has an apostolic quality to it; it is in ""Un aspect de la 'pri~re apostolique' d'apr~s saint Paul," Christus, V (1958), 222-29. 144 May, 1959 CURRENT SPIRITUAL WRITING some way concerned with the promotion of the' Kingdom of God. When Paul speaks about prayer, especially the prayer of petition, he seems to suggest that prayer is a kind of strftggle, an engagement between the soul and God. It is not only that "night and day we pray;" but prayer is addressed to God "with. extreme insistence" (I Thess 3:10). He .asks the Romans "to strive together with me in your prayers to God" (Rom 15:30); and Epaphras, St. Paul wri~s, "does not cease striving" for the Colossians in his prayers (Col 4:12). Paul's way of speak-ing of prayer as a persistent struggle recalls our Lord's parable of the importunate friend whose prayer was heard because of his persistence (Lk 11:5-10). Both Christ and Paul make it clear that in prayer we should strive with persistence to be heard. Judging from their teaching, it seems that God wants to be pressed with requests, so that t.hrough our insistent prayer we may wrest from Him what we desire. Does that mean that by our insistent prayer we move God to do that which at first He did not want to do, as if we could exert an .influence on God Himself? Or might it mean that God is not a very loving Father, nor is He always disposed to give His children what will help them? By no means. Such a mentality would be based on a very false idea of divine transcendence and love. When Paul, following the teaching of Christ, emphasizes the notion of struggling, striving in prayer, what h~ is trying to do is to underline the necessity of prayer. But prayer is necessary, as St. Thomas teaches, not in regard to God, ds if He needed to be informed of our desires, or as if.prayer were necessary to dispose Him to grant us our requests. God always knows our desires and is always disposed to grant us His gifts. Prayer rather is necessary from our part; for it is, partially at least, through prayer that we become suitably disposed to receive His gifts. Prayer does not dispose God ~to give; it 145 THOMAS G. O'CALLAGI-IAN Review for Religious disposes~us to receive from Him the graces and blessings which He in/His fatherly love desires to give us. !wT~hish teaching of St. Thomas applies primarily to the prayer ich the Christian addresses to God for himself. But it may also be applied, Father Lyonnet believes, to the prayer which an apostle addresses to God for others, particularly those en-trusted to his care. God wishes to use us. as His apostles for the salvation and sanctification of others. He wants us to be His instruments in the work of redemption. Too often, how-ever, we are not fit instruments for God's salvific work. It is prayer--all prayer, no doubt, but especially prayer for others --which disposes us to .be suitable apostolic instruments, fit for promoting the Kingdom of Christ. Thus, without exercis-ing any influence on God, without intending to change the will of God, which could only be a will of love, prayer has the purpose of making the apostle a suitable instrumen~ of God, and allowing God to realize in and thro. ugh him His designs of love: Celibacy Sex is a fact of life which is here to stay; and it is very important that those who are preparing to live a life of celi-bacy, whether as priests or religious, should acquire sound attitudes toward it. Many excellent .suggestions for establishing these attitudes are given in a fine article by Father W. Bert-rams, S.J.a Although his remarks are directed primar.ily to seminarians--and it is mostly in reference to them that we will explain a few of his ideas here--most of the article is applicable to religious also. The priesthood demands a complete and undivided dedi-cation of on~eself to Christ and His Church. This is a very positive thing, and it is only this positive oblation of oneself which fully explains the obligation of celibacy. Because he 3 *'De efformando in clericis genuino fundamento cae[ibatus suscipiendi," Periodica, XLVII (1958), 3-28. 146 May, 1959 CURRENT SPIRITUAL WRITING dedicates himself to Christ, the priest cannot give himself to another; he must live a celibate life. Something similar takes place in marriage. When a young man gets married, he dedi-cates himself to his wife--and she to him--and it is because of this positive dedication to her that he may not give himself to another. In this sense the positive dedication of oneself to Christ in the priesthood (or religious life) is sometimes called a spiritual marriage between Christ and the priest (or Christ and the religious). During the course of their studies, then, clerics should strive to acquire this positive attitude toward celibacy. Certainly it is far more beneficial and healthy than the merely negative attitude of "I must not sin against chastity." It is the positive aspect, the dedication of oneself to Christ, which should be dominant in the soul. Another point which Father Bertrams makes is that a person dedicated to the celibate life should have a healthy atti-tude, not a fearful and anxious one, toward his own body. One's body is a work of God; and thus reverence, not fear, is due it. Also, although one might possibly bemisled by an expression which is sometimes used, there is no such a thing as an "indecent part" ot: the body. Thus, it would not be honest and objective to consider one's body, or certain parts of it, almost exclusively as an occasion of sin. Such an atti-tude would make the general subject of sex an object of fear, and it would create many difficulties which a person with a healthy attitude toward his body would not experience. The sexual faculty is not evil in itself; it is good. Like any other natural faculty, however, it must be subordinated -to reason. Thus, control of this faculty is required. But the process of educating oneself to this control supposes that one first admit t.hat sex and sexual appetites do exist, and that they will at times manifest themselves. Some people are not always willing to admit this to themselves, or they keep wishing that it were not so. They must simply learn to accept the present 147 THOMAS G. 0'CALLAGHAN Review for Religiou.~" divinely-established order of Providence, an order in which sex, according to the will of God, has its proper place. From the fact that sexual appetites do at times manifest themsel~es, and even strongly, it is clear that sexual tempta-tions "do exist. These appetites, therefore, [lave to be con-trolled; for if they are not, they lead to sin. In this sense sex can be dangerous. But to see the dangers of sex practically ev~erywhere is just not being objective. It is true that today there are .found in public life many sexual stimulants, and these can easily cause some indeliberate sexual thoughts and reactions. That is quite normal; in fact, for a person never to react to these stimulants would possibly be a "sign of some natural de-fect. But, for a well-balanced person, not every sexual reaction to these stimulants is really deserving of the name of tempta-tion; they are not real inducements to sin. Many are slight and pass quicklyl.and the best thing to do is to pay no attention to them. To consider these reactions as true, temptations, and to be continually trying to avoid them, would only make one overanxious and hypersensitive. This state of anxiety could easily turn these slight reactions into strong temptations. Another point in Father Bertrams's article touches on the question of the choice of a celibate life in preference to the married state. Since attraction for members of the other sex is natural and fairly strong and ordinarily leads to "marriage, the choice of a ceiibate life should be made only after mature deliberation. Seminarians should realize, in reflecting on this choice, that marriage is noi something good merely in the abstract. When they renounce marriage, they renounce some-thing which could be for them an excellent personal good, a source .of perfection, happiness, and salvation. But they are renouncing this sacramental state for the sake of a higher good, a more ~omplete dedication to Christ and a more perfect service of His Church. And even after they make that choice of a celibate life, they should not expect the natural and human tendency toward married and family life simply to disappear. 148 May, 1959 CURRENT SPIRITUAL WRITING But for them personally the celibate life is still a greater good, and by cooperating with the graces of their state the other tendency can be controlled. These and many other of the observations .which Father Bertrams makes are very prudent and are well worth study and reflection. St. Th~r~se of Lisieux The recently published critical edition of the original autobiographical manuscripts of St. Th~r~se of Lisieux (cf. REVIEW FOR RELIGIOUS, 17 [1959], 145-47) has been the occasion of intensified interest in the spirituality of this beauti-ful Carmelite saint. The original text is being carefully studied, and also closely compared with the text which Mother Agnes edited--and in many ways rewrote~and which has been known in English as The Story of a Soul. One of the purposes of this study and comparison is to discover whether our present picture of Th~r~se's spiritual life should be modified in any significant way. An excellent article which considers this prob-lem has been written by Father Noel Dermot of the Holy Child, O.C.D.4 We would like to mention briefly just one or two of the points which he discusses. When Mother Agnes edited Th~r~se's manuscripts, she omitted a great number of passages. From a study of these passages it is evident that her intention was not to show Th~r~se" as being holier or better than she really was. The only pas-sage which could cause some doubt in this regard is the one in which St. Th~r~se speaks about her difficulty in saying the rosary. She admitted that saying the rosary took more out of her than a hair-shirt would. No matter how hard she tried, she could not meditate on the mysteries of the rosary. This caused her great distress. Since she did have a strong personal love for the Blessed Mother, she just could not understand 4"The Published Manuscripts and the 'Histoire d'une Ame,' " Ephemer-ides Carraeliticae, IX (1958), 3-31. 149 THOMAS G. 0'CALLAGHAN Review ]o~" Religious why saying prayers in Mary's honor should be difficult. Never-theless, it. was difficult and a real trial for her. This might be comforting to many of us; but we should not hastily assume, as Father Noel prudently notes, "that the Saint's distractions were on the same level as our own." Th~r~se could not fix her attention on the mysteries, "not because her mind is far from God, and full of worldly or selfish preoccupations, but rather because her mind is fixed ~on God in a simpler and higher way. It is in fact a matter in which the Saint suffered from the lack of sufficiently skilled direction, which would assure her that Our Lady is more hon-ored by a simple loving regard toward herself, or her Divine Son, than by the repetition of set prayers." Another point, which may be of interest .to mention here, is that one of the most striking characteristics of Th~r~se's manuscripts is the constant use of the name of Jesus. Father Noel .observes, in speaking of the editor's notes in the critical edition of the Autobiography, that "the citations under J/sus in the Table des citations occupy ten columns." 'This is an indication of the central and dominant place which Jesus held in the life of Th~r~se of the Infant Jesus. (She never refers to Jesus as Our Lord, and only once as Christ.) Her autobiography is the story of a great love, "the love of Jesus for Th~i~se and of Th~r~se for Jesus." Obedience The spiritual life is primarily and basically a relationship between persons. First, it is a personal relationship with the three Persons of the Trinity. The three key virtues of the spiritual life, the theological virtues'of faith, hope, and charity, are personal relationships with the Persons of God. One be-lieves God; one hopes in God; one loves God. There are also, as is obvious, our personal relationships with the Blessed Mother, the saints, the angels, and others. Personal contacts therefore are at the very heart of the spiritual life. 150 May, 1959 CURRENT SPIRITUAL WRITING Yet there is a very real.danger for religious to become impersonal in their spiritual lives. They can easily fall into what might be called the trap of impersonalism. This is espe-cially true, as Father Ryan, O.P., points out, in regard to obedience.~ Religious are certainly desirous ot: being obedient, because the faithful observance of rules is a very important part of religious life. But there is a definite danger of making obedience something impersonal, as if it were nothing more than conformity with a set of rules and regulations. "Primarily it is not this. We do not obey," says Father Ryan, "an abstract code of laws, we obey people . " This personal aspect of obedience is certainly brought out in Sckipture. Our Lord obeyed His Father; He asked His followers to obey those who are their temporal lords. Children are told to obey their parents, servants their masters, and wives their husbands. Scripture makes it quite clear that obedi-ence is a personal relationship. Obedience is never mere conformity to law. It is a vir-tue which gov.erns the relationship between living persons, be-tween a subject and his superior. Since in the Christian dis-pensation the superior is a representative of Christ, possessing authority from Christ, obedience is basically a personal relation-ship with a living Christ. This is a point which often has to be stressed, because otherwise obedience can easily degenerate into legalism, into mere conformity with impersonal rules. When this occurs, the religious life loses much' of its meaning. It is failing to be what it should be, a person to person rela-tionship with the living Person of Christ. The Contemplative Life It was interesting to see in a recent issue of Jubilee that a group of Camaldolese hermits have started their order's first foundation in America.6 They have acquired an ideal location S"The Vows of Religion: II Religious Obedience," The Life o.~ the Spirit, XIII (1958), 242-49. °"The Camaldolese Come to America," Jubilee, December, 1958. 151 Review for Religious on California's Monterey peninsula, six hundred acres of peaceful and secluded property overlooking the Pacific. This will be only thdir second house outsi~le of Italy; the other is in Poland. The Congregation of Camaldolese Monk Hermits was founded by St. Romuald in the eleventh century. The prop-erty. on which he built his monastery was the .gift of Count Maldolo. Thus, the name Camaldolese originated by "shorten-ing the phrase ~.arnl~us MalJoH (the field of Maldolo). The Camaldolese are an independent branch of the Benedic-tine order. Their foundation adapted the Benedictine Rule so that it would include hermits, and-thus provide for the eremitical as well as the cenobitical life. "Although the recent trend within the Order has been to emphasize the cenobitical life, the foundation in America will be solely eremitical." Along with the new foundation of the Carthusians in Vermont and the extraordinary growth of Trappist vocations during the last fifteen years, the arrival of the Camaldolese is another indication of the growth of the contemplative life in America. The hermit's life is such a hidden one that it is rare that an individual hermit, at least in Western Christendom, becomes well known. Yet during the last fifty years there have been two hermits who have gained some fame. The better known of these two was Charles de Foucauld, the French ascetic who was murdered in the Hoggar desert more than forty years ago. The other, who died not quite three years ago, was an English convert, Monsignor John Hawes, better known as Fra Jerome, and perhaps still better known as The Hermit of Cat Island, since this is the title given to a recent biography of him. Those who will not have the opportunity of reading this book will find a brief but interesting account of his life in "A Hermit of the Twentieth Century," written by' Michael Hanbury, one of Hawes's friends.7 7"A Hermit.of the Twentieth Century," The Month, XX (1958), 295-301. 152 ¯ May, 1959 CURRENT SPIRITUAL WRITING It was while working as an architect in London that John Hawes met a retired Anglican bishop, who persuaded him to take Anglican orders. A ~few years l.ater he went as a mission-ary to the Bahamas, where part of his missionary activity was the construction of several Anglican churches. But doubts about his faith were disturbing his life; and after three years he left for New York and soon was received into the Church by another recent convert, Father Paul Francis of Graymoor, the founder of the Society of the Atonement. The following year found Hawes studying for the priesthood at the Beda, Rome. After ordination Father Hawes went to Weit Australia, and there he labored diligently for twenty-four years in his "twin roles of missionary and busy architect." After these arduous years, and although already past sixty, .he asked his bishop if he might be allowed to try what he believed to be his het.mit's vocation. Permission was granted on ~he conditior~ that he write his memoirs. In the spring of 1940 Hawes returned to the Bahamas, to Cat Island. He built a tiny three-room hermitage, his cell six feet by four, and his kitchen even smaller, and began his hermit's life. Although his solitude was not extreme--for he was still called on at times for some missionary and even architectural work---often he saw no one for three or four days at a time. Thus he spent the last fifteen years of his life in prayer, fasting, and penance, sharing with, Christ the solitude and sorrows of Gethsemani. Sacred Scripture Are we biblical Arians or biblical Docetists? The ques-tion is an interesting one, and so is the answer given by.H.J. Richards in ','The Word of God Incarnate.''8 This article should be of special interest to priests or nuns who are teach-ing the Bible in high school or college. SScripture, X (1958), 44-48. 153 THOMAS G. O'CALLAGHAN Review /or Religious In the early Church two heresies distorted the revealed truth about the Word Incarnate. At one extreme Arianism treated Christ '~as if he was exclusively human, with the divine about him no more than superimposed by a sort o~ adoption." At the other extreme was Docetism, which made Him almost exclusively divine, the human being mere appearance: Between these two extremes lies the truth: the Incarnate Word, one Person in two natures, one Completely human and the other completely divine. There has also been a similar double error about the Bible, that other "Word of God incarnate." The biblical Arian considers the Bible as "an exclusively human book which has beef~ subsequently approved of and adopted by God," while the biblical Docetist imagines it as "an exclusively divine work, with the various human authors acting merely as God's dictaphones." It is also between these two extremes that one finds the truth: the Bible is completely human and completely divine. Fifty years ago the danger was to .be a biblical Arian. Research and new discoveries in archeology, anthropology, geology, and so ~orth, were putting the Bible in the full light of its human context. This brought on the temptation to consider it as a purely human work. The Church condemned such a position, and insisted that the Bible was the word of God. But that teaching did not give us the right to lapse into a sort of biblical Docetism. We always need a scientific approach to the Bible, and this for the purpose of under-standing it properly. For "this book is so thoroughly human that from the first page to the last every possible human allowance has to be made if we are to understand it." , We must not forget that the Bible ;s not a single book, but a whole collection of them, and that the human authors who composed these books thought and wrote like men of their times, not like men of our day and civilization. Their. 154 May, 1959 CURRENT SPIRITUAL WRITING approach to things was that of a Semite, not of a Westerner. Therefore, it is not strange that they expressed themselves in various "literary forms for which no equivalent exists in our own literature. Each of these must be recognized, for what it is, and judged according to the rules of that form. Otherwise we will only understand the meaning of the words, "not the meaning of' the man who wrote them." Thus, there is always a need of a scientific approach to the Bible which, although completely divine, is also human through and through. For unless we grasp the meaning of its human authors, we will never fully appreciate what it is :hat God is trying to say to us. 155 Pr c!:ice ot: !:he Holy See Joseph F. ~oallen, S.J. CANON 509, § 1, obliges all superiors to inform their sub-jects of all decrees of the Holy See concerning religious and to enforce such decrees. .The activity and mind and will of the Holy See are alsd revealed, and sometimes in a more practical manner, by approved constitutions and com-munications addressed to individual religious institutes. An article drawn from these sources was published in the REVIEW FOR RELIGIOUS in 1953. This article is based on the same sources concerning lay institutes from January 1, 1954. The order of materi~il" followed in the article is the usual order of the chapters of constitutions of lay institutes. This is the second part of a series of three. 7. Religious profession. (a) Place of first temporary pro-fession. A congregation whose novitiate had been destroyed by fire received permission to hold the ceremonies of reception and profession in a public church. Canon 574, § 1 clearly commands for liceity that the first temporary profession should be made in a novitiate house. The code prescribes nothing about the place of the other temporary professions or of per-petual profession, but the place for these may be determined by the particular constitutions. Any institute whatever that wishes to hold the first temporary profession outside the no-vitiate house must secure a dispensation from the Holy See. Reasons such as the lack of a suitable place in the novitiate house, the difficulty or inconvenience to externs in reaching this house, the edification of the faithful, and the fostering of vocations justify the. petition of an indult to make the first professionelsewhere, for example, in a parish church.13 (b) Five years of temporary vows. A mother general requested ~°~ Larraona, Commentarium Pro Religiosis, 38-1957-218; REVIEW FOR RE-LIGIOUS; 12-1953-264. 156 PRACTICE OF THE HOLY SEE permission to hold an extraordinary general chapter ~o discuss the extension of temporary profession from three to five years. The Sacred Congr.egation replied in 1957 as follows: "Since it is now the practice of this Sacred Congregation to require five years of temporary vows, we do not feel that it is neces-sary to convoke an extraordinary general chapter, to discuss the matter. It will be sufficient, if your council and ,yourself agree on the proposal, to make a formal petition to this Con-gregation to introduce the five-year period of temporary vows as an experiment until the next regular general chapter is held~ The general chapter should then discuss the matter and submit a petition for a change in your constitutions in this regard. This Sacred Congregation does not impose the change on those communities whose constitutions were approved before the present practice was introduced.'~'~ The sense of this reply seems to be that all congregations applying "for. pontifical ap-proval must demand five" years of temlSorary profession. The temporary vows may then be prolonged only f6r a year. The five years may be variously divided, for .example, five annual professions, three annual professions arid one of two years, or two annual professions and one of three ~,ear~s. ~ This new prac-tice of the Holy See is an added reason why the same extension should be studied by all institutes that'have only three years of temporary vows. The inauguration of juniorates and the consequent reduction of time of probation in the active life before perpetual profession had already led many institutes to study,._ and some to adopt, this extension.14 (c) Anticipated renewal of temporary vows. Canon. 5~7, § 1 perm!ts that a renewal be anticipated, but not by more than a month, (August 15, 1958 - July 15, 19'58). Constitutions recently approved are stating more frequently that an anticipated renewal expires only on the day on which a non-anticipated renewal would have expired. This matter was explained in the REVIEW FOR RE-LIGIOUS, 17-1958-60-6I. (d) Reception of profession. In~.lay Ibid., 12o1953-266-6~;" 15-1956-322.' 157 JOSEPH 1~. GALLEN Review for Religious institutes, the constant practice of the Holy See is ~that the vows are received by the superior general, or higher superior, and his or her delegates. More recent constitutions provide for the difficulty caused by the lack of an express delegation. For example, some state: "In default of an express delegation, the local superior is to be considered as delegated with the faculty of subdelegating." Those that have renewals of temporary vows frequently make the following provision: "Local superiors and their legitimate substitutes are delegated by the constitu-tions to receive the renewal of vows and with power also to subdelegate." It would have been better in the latter type of institute to have included also the first provision. The legiti-mate substitutes are the assistants or vicars of local superiors. The enti~e matter of reception was explained in the REVIEW FOR RELIGIOUS, 8-1949:130-39; and the necessity of recep-tion in juridical renewals was emphasized in the REVIEW FOR RELIGIOUS, 16-1957-113. (e) Resumption of solemn vows. The progressive resumption of solemn vows by monasteries of nuns continues. This matter was fully explained in the REVIEW FOR RELIGIOUS, 16-1957-255-56. (f) Solemn vows in an institute of active purpose. One institute of women has been an order for centuries, that is, a religious institute in which at least some of the members should have taken solemn vows according to the particular laws of the institute. It has also been engaged in teaching outside its own monasteries. In other words, its work of teaching in no way differed from the manner in which this apostolate is exercised by congregations of sisters. This institute, while fully retaining the active end described above, was permitted to resume solemn vows by. a decree of the Sacred Congregation of Religious, July 23, 1956. We therefore have a centralized order of nuns, whose works are exercised also outside their monastery, and who have a papal cloister similar to the papal cloister of men and not too distant from the common or episcopal cloister of congregations of sisters. Papal cloister is consequently now to be divided into 158 May, 1959 PRACTICE OF THE HOLY SEE major, minor, ahd the special cloister proper to this institute of women and to a very few similar institutes of women.1~ All making their noviceship at the time ot~ the decree and all admitted thereafter are to make solemn profession. Simple temporary vows are made first~ for a period ot~ five years, which are followed by a profession of simple perpetual vows. After about ten years of simple vows and ordinarily at the end of the third probation, the religious is admitted to solemn prot~ession: This order is obliged to the daily choral recitation of at least part of the Divine Office, but the obliga/- tion is only that ot~ the constitutions. The religious recite the whole Office daily with these exceptions: they recite only one nocturn ot~ Matins and only one of the Little Hours ot~ Terce, Sext, and None. It is recommended that at least Vespers be sung .on Sundays and feast days. Religious who are students may be dispensed entirely from the office (c. 589, § 2). The nuns are permitted to go out for a special purpose, that is, the apostolate, preparation for. or supplementing of preparation for the apostolate, for purposes related to aposto-lic works, health, the accomplishment of a civic or religious duty, the service of the order, and necessary collaboration with other religious institutes. They are t~orbidden to go out for any personal satisfaction or interest °not foreseen by the constitutions. "The following persons may enter the part the house reserved for the religious, in case of necessity, at the discretion of the sul3erior: maids, workmen, doctors, architects and others." "Priests may enter the enclosure to administer the sacraments to th~ sick, or to assist the dying, according to the prescriptions ot~ canon law." "Seculars may be shown over [the part ot~ the house reserved for the works-] when the local superior thinks fit, with a view to the admission of pupils. Besides, parents may be authorized to see their children in the infirmary. Under conditions decided upon by l~Guti~rrez, Commentarium Pro Religiosis, 35-1956-263; J. Fohl, L'Ann~e Canonique, 4-1956-183. o . 159 JOSEPH F. GALLEN Review for Religious the local superior, former pupils~, may be admitted into this part of the house, as well as persons connected with any good works directed by .the community either in groups on fixed da.ys .or ~separately. The same rule applies to those who may be called UPOn to share the work of the house: priests, teachers, doctors, business advisers, domestic help, 'contractors, workmen and others." The parlors have no grille, and there is no turn. The excommunication of canon 2342 is restricted" to passive cloister, that is, entering the section reserved for the religiot~s, and is worded in the constitutions as follows: "Every person entering without permission into the part o~ the house reserved for the religious, and also the religious who [~ring them in or admit therri within the enclosure incur excommunication reserved [simply] to the Holy See." 8. Poverty. (a) Buildings and cells. Some recent con-stitutions contain the wise provision that the buildings and their furnishings are to be marked by religious poverty, simplicity, and dignity. Several congregations, with at least equal wisdom, enact that each sister is .to' have her own cell. Some enjoin this absolutely; others as far as ik' is possible. (b) Collections in schools. One congregation enacted the following prudent and necessary provision: "Requests for gifts either for the school or for the congregation made by the teachers to the pupils" must be infrequent and submitted be-foreharid to the superiors. The latter will be cautious" in grant-ing permissions." (c) Making a will in an order. In its reply to a quinquennial report, the Sacred Congregation instructed a superioress of a monastery of nuns that the novices, since they were destined for solemn profession, were not obliged to make a will. This is true. It is also true that they are not forbidden to make a will. In my own opinion, these novices are to be strongly urged to make a will if they actually own property and especially if the interval between the noviceship and solemn profession is very long.1° (d) Renunciation of 16 REVIEW FOR RELIGIOUS, 15-1956.159-60. 160 May, 1959 PRACTICE OF THE HOLY SEE patrimony in a congregation. In permitting at least two re-ligious of congregations to renounce their property in favor of their institute, the Sacred Congregation added the conditions: "provided the rights .of no third party were involved and that all the property, would be returned to the religious in the event. of his or her departure from the institute." This whole matter was explained in the REVIEW FOR RELIGIOUS, 12-1953-257-59. 9. Confession and Communion. (a) Frequency of con-fession. In the past, the constitutions of lay institutes almost u.niversally directly commanded the religious to go to confession at least once a week. Later many constitutions were phrased in the wording of.canon 595, § 1, 3°: "Superiors shall take care that all the religious approach the sacrament of penance at least once a week." Constitutions are now appearing with the following Wording: "The religious "will usually go to confession at least once a week."° Frequency of confession was-explained in the REVIEW FOR RELIGIOUS, 16-1957-116-17. (b) Occa-sional confessor. Recent constitutions frequently add to the canon on this confessor the prescription that all are obliged to observe religio~us discipline ifi the use of their right. T/~is is evident in itself~ and was contained in a reply of the Sacred Congregation of Religious, December 1, 1921.17 '(c) Supple-mentary confessors and opportunity of confession before Mass. In its. reply to one quinquennial report, the Sacred Congrega-tion made the very interesting and practical comment: "The superioresses shall carefully see to it, even consulting the re-spective local ordinaries on these points, that the sisters do not .lack supplementary confessors nor the opportunity of confession before Mass." This entire matter was expl.ained in the REVIEW FOR RELIGIOUS, 9-1950-140-52. The Sacred Congregation of the Sacraments reiter~ited in 1938 that it "is especially im-portant, that they ~-the faitht~ul who live in communities] should hav~ the opportunity to make a confession also shortly before the time ot~ Communion.''is Even though this was emphasized Bouscaren, Canon Law Digest, I, 296-97. REVIEW FOR RELIGIOUS, 9-1950-146-49. 161 JOSEPH F. GADLEN Review for Religious in 1938, the ready opportunity of such a daily confession for lay religious is still most rare. (d) Interference in internal government. Some recent constitutions add the following sentence to the canon that forbids the ordinary or extraordinary confessor to interfere in internal government: "Therefore, the sisters shall treat with the confessors only matters that concern their own soul." This principle admits exceptions, for example, a councilor may licitly ask a priest in confession what is the more expedient, the more practical policy to follow in ~ matter of government. The pertinent canon was explained in the REVIEW FOR RI~LIGIOUS, 17-1958-255-5& (e) Frequency of Communion. Constitutions approved by the Holy See from about 1939 until recent years uniformly coiatained an article of the following type: "Superiors shall plainly tell their subjects that they are gratified at their frequent reception of Holy Com-munion, but that they see nothing to reprehend in those who do not receive so frequently, since this can be (or is) a sign of a tender and delicate conscience." This article, was taken from the Reserved Instruction on Daily Communion and Pre-cautions to be taken against Abuses, section, c, a).19 Some recent constitutions have the. same or a similar article; others have nothing on this point; some say that Communion need not or is not to be received according to rank; and perhaps the best expression is the following: "Superiors shall carefully eliminate anything that might interfere with the liberty of the individual religious to receive or abstain from Holy Com-munion." The elimination of precedence in receiving Com-munion is something with which I can agree, but I most seriously doubt the efficacy that is often attributed to it.2° One may also legitimately inquire what efficacy this elimination has when the religious continue to sit in the cha~pel according to rank. The great practical and effective means in this matter is the opportunity of confession before daily Mass. 19 Bouscaren, 05. cir., II, 213. ~0 REVIEW FOR RELIGIOUS, 9-1950-149; 15-1956-25. 162 May, 1959 PRACTICE OF THE HOLY SEE 10. Religious exercises. (a) Mass. The feast of the canonized founder or foundress of a religious institute, even if the institute is not obliged to the Divine Office and does not have a proper calendar, is celebrated in the institute as a double of the first class, One monastery of Poor Clare Colettine nuns received an indult from the Sacred Congregation of Rites permitting the celebration of the feast of St. Collette as a double of the first class. A congregation of sisters Secured an ~ipdult to celebrate the feast of its patron under the same rite. T~is congregation was also permitted to celebrate several other Ma,sses, for example, ~hat of Mother of Mercy, on May 12. Thins, is from the Masses for Certain Places, and is given in the Miss~al for the Saturday before the fourth Sunday of July. One co~ngregation of St. Joseph was permitted to celebrate a votive ~,ass of St. Joseph in the principal oratory of the' mother house on\the first Wednesday of every month, provided some pious exercise was held in honor of St. Joseph. The following days were excluded: a double of the first or second class; a privileged feria!, octave, or vigil; Lent; and a feast of St. Joseph. One institute prepared and received permission to celebrate a private votive Mass of Our Lord, Jesus Christ, Divine Teacher. The introduction to "the Mass states that Christ is teacher of mankind by a threefold title: 1° because by His doctrine He has introduced us into the most profound secrets of the Divinity and has revealed its most intimate mysteries; 2° by His example He has traced the path we must follow to God; 3° and by His grace He has made possible the practice of what He preached. (b) Office. A few congregations have substituted the Short Breviary in English for the Little Office of the Blessed Virgin Mary, and a lesser number have changed to English in the recitation of the latter. The change to the Short Breviary merits general study.~1 It is more in conformity with the liturgy and possesses the highly desirable advantage of being in English. (c) Particular examen at noon and the general examen in the 51 A Shor~ Breviary, edited by William G. Heidt, O.S.B., The Liturgical Press, St. John's Abbey, Collegeville, Minn. 163 JOSEPH F. GALLEN Review for Religious evening. This old aversion of mine continues to appear in constitutions. As we have said before: "This has always seemed to me to be a strange practice. There is no doubt that the general examen may, be separated from the particular and that the general may be confined to the evening, although the preferable practice for religious is to make both together. The strangeness is found in making the particular only at noon. Is it the intention to strive for the conquest of a particular defect or the acquisition of a particular virtue for only half the day? If not, isn't it rather unnatural to examine oneself on this matter from noon to noon?''~-* 11. Cloister. (a) Papal cloister and extern sisters. It was made clear in the second general congress on the states of perfection that the Holy See favors a greater integration of the extern sisters in the life of the monastery and particularly by a greater facility for them to enter the cloister. A summary of the indults granted to several monasteries of the United States in this respect was published in the REYIEW FOR 16-1957-48. Two other monasteries obtained indults of greater moment. These permit the extern sisters to live within the papal enclosure and to perform the religious exercises and other duties of "common'life with the nuns. I do not know the reasons that were given in either of these petitions. (b) Entering and going out from papal enclosure. One nun was granted an indult to leave her monastery for three years to be mistress of novices in another monastery of the same order. A renewal of such an indult may be requested on its expiration, as was done in a similar case for a nun to continue as superioress of another monastery. One monastery Obtained an indult that permits the superioress to leave the enclosure for inspection of the quarters of the extern si~ters. A sister who was writirig a doctoral dissertation on medieval architecture was permitted to visit, all the monasteries of one order in a particular country, provided she had in each case the permission of the 22 REVIEW FOR RELIGIOUS, 13-1954-131. 164 May, 1959 PRACTICE OF THE HOLY SEE superioress of the monastery and of the ~ocal ordinary. (c) Locked doors. One monastery of nuns received an indult to leave the dormitory doors within the monastery unlocked during the night to permit the nuns to go to the choir for nocturnal adoration and also to comply with the regulations of the Fire Prevention Bureau. The locked dormitory doors must have been the result of the particuhr law of this order. I was happy to see that a fire prevention bureau had finally made its influence felt in this matter. We have had several disastrous and fatal fires in the United States within the past few years. It would be well to reflect that very many of our ecclesiastical and religious buildings are old and that many of them can be accurately termed fire-traps. The death of a religious woman because of a locked door would be a harrowing accident; it also would not look v~ell in the newspapers nor in the public reports of an investigation. I wish to emphasize here what has been previously said in the REVIEW FOR RELIGIOUS: "The National Fire Association states that its standards '. are widely used by law enforcing authorities in addition to their general use .as guides to fire safety.' In its pamphlet, Building ¯ Exits Code, this association states: 'All doors used in connection with exits shall be so arranged as to be always readily opened . from the side from which egress is made. Locks, if provided, shall not require a key to operate from the inside. Latches or other releasing devices to open doors shall be of simple types, the method of operation of which is obvious even in darkness.' This standard is not specifically applied to such residences as convents or religious houses in general,, but it is extended to very similar residences, e. g., apartment houses, which are defined as '. residence buildings providing sleep-ing accommodations for 20 or more persons, such as conven-tional apartments, tenement houses, lodging houses, dormitories, multi-family houses, etc.'''23 (d) Parlors. In reply to two quinquennial reports, the Sacred Congregation stated: "In all 231bid., 15-1956-284-85; 16-1957-52-53. 165 JOSEPH F. GALLEN Review fo~" Religious houses the parlors should be so arranged that what takes place in them may be seen from outside." Although this is not expressly commanded by any law of the Church, the pertinent question of the quinquennial report presupposes that the parlors of all religious houses are of this nature. (e) Chaplain's quarters. The quinquennial" report inquires and the constitu-tions of religious women very frequently prescribe that, 'ithe quarters reserved for chaplains, confessors, and preachers are to have a separate entrance and no internal communication with the sections occupied by the religious women." Those apt to reside in such houses are the chaplains and priests who are professors in a college conducted by religious women. It would often be high!y inconvenient and costly to erect a separate entrance for the chaplain or to exclude any internal communica-tion with the sections occupied by the religious women. Con-stitutions are sometimes worded: "If the chaplain lives in the house of the sisters, his apartments as far as possible shall have a separate entrance and shall have no communication with the part of the house occupied by the sisters." (f) Absence. A sister was given permission by the Holy See to reside outside all houses of her institute for a year to prepare a doctoral dissertation. Canon 606, ~ 2 gives superiors the faculty of per-mitting such an absence for longer than six months for the purpose of study or work within the scope of the institute. This study includes private study, for example, in a library or archives. (g) Greater precaution in some countries. The follow-ing article in one set of constitutions is a good illustration of the greater precautions that must be observed in some countries. "Because of native customs~ the mentality of the . . . and his usual interpretation of the association of men and women, it is of suprem~ importance that sisters shall not go into the house of a priest, nor be in any place whatever with a priest or brother or any man, unless in the company of others. "If necessity requires private conversation with the above mentioned, it shall be held in a room open to all." 166 May, 1959 PRACTICE OF THE HOLY SEE 12. Correspondence. Exempt correspondence with the local ordinary. On November 27, 1947, the Code Commission replied that ."exempt religious, in the cases in which they are subject to the ordinary, can, according to canon 611, freely send to the said ordinary and receive from him letters subject to no inspection.''24 It was deduced from this reply that non-exempt religious have this same right only in matters in which they are subject to the local ordinary,s5 Therefore, several con-stitutions of lay institutes recently approved by the Holy See no longer state, "to the local ordinary to whom they are subject," but, "to the local ordinary' in matters in which they are subject to him." 13. Works of the institute. (a) Formation. In replyii~g to a quinquennial report, the Sacred Congregation stated: "The mother general shall labor strenuously for the best possible formation of the novices and postulants, since this is the prin-cipal source of the increase of the congregation." Would that this had been said to all and that the proper education and continued spiritual formation of the junior .professed had been included! A few congregations of sisters have introduced a period of preparation, usually of a month, before perpetual profession,s° A gratifying number now prescribe the juniorate in their constitutions,s7 An even greater number ake imposing the renovation or spiritual renewal. It is usually stated to be of about six weeks' duration and to be made about the tenth year after first pr0fession.28 (b) Works. A comment made to one mother general in answer to her quinquennial report was: "The superior general should be reminded of theobserva-tion made by this Sacred Congregation in response to her previous report, namely, that the sisters should not be burdened with too much work, perhaps to the detriment of their spiritual Bouscaren, 01~. cir., III, 253. Guti6rrez, Commentarium Pro Religiosis, 27-1948-160-61. REVIEW FOR RELIGIOUS, 12-1953-267. sT Ibid., 12-1953-266-67; 14-1955-297-98; 15-1956-317-18. Ibid., 12-1953-267; 15-1956-318. 167 JOSEPH F. GALLEN welfare. Because of this danger, the superiors should take care that the spiritual exercises, when omitted, are made up." Would again that this observation had been addressed to all. mothers general! One set of constitutions recently approved by the Holy See contains the wise provision: "Our sisters are forbidden to take charge of sacristies except ~he sacristy con-nected with the community chapel." This prohibition could well have been extended to several other similar types of work. A few congregations are insisting in their constitutions on the necessity of a suitable library in each house. Higher superiors should inspect the libraries or advert to the absence of them,, in their canonical visitation and should insist on a proper annual outlay for books.~' The following articles of recently approved constitutions are worthy of study by all: "The sisters have the duty to serve all; but the superior shall be vigilant that they do not give their services to the wealthy, when the poor are in need of them, unless higher motives dictate otherwise." "Sisters shall be very careful to do and say nothing that might be construed as disparagement of native customs and manners. Nor shall they try to impose on native people ou~ customs, except such as make for better moral and health conditions." (The rest of this article will appear in the J.uly issue.) ~9 Ibid., 12-1953-26; 269. 168 bleaddresses and Driving [The number of sisters .who drive cars has been steadily increasing in recent years nor is the increase likely to cease. If they drive, they should, as was noted in REVIEW FOg RELIClOUS, 16 (1957), 113, have unrestricted lateral vision, something that is impossible with the headdresses of many institutes of women. It is good, therefore, to see that the Sacred Congregation of Re-ligious has taken cognizance of this need in the following letter.] SACRA CONGREGAZIONE DEI RELIGIOSI Prot. N. 85607~8 O1615 December 17, 1958 Dear Reverend Mother, This Sacred Congregation of Religious would be grateful to you if you would communicate the following to all the members of your Conference of Major Superiors of Women's Institutes in the United States, and to all non-members as well, if this is possible. It is the mind of this Sacred Congregation that the headdresses of those Sisters, who are allowed by their Superiors to drive cars, should be modified, while they are driving, in such a way as to insure unimpeded vision. Though this may involve a temporary departure from the prescriptions of the Constitutions, such a departure is justifiable, especially in view of the danger involved in drivihg without as clear vision as. possible on all sides. Asking God to bless you and the Conference, I remain dear Reverend Mother, Faithfully yours in Christ, (Signed) Valerio Card. Valeri Prefect Reverend Mother M. Maurice Tobin, R.S.M. President, National Executive Committei~ Conference of Major Superiors of Women's Institutes, U.S.A. Bradley Boulevard and Kentsdale Drive Bethesda 14, Maryland, U.S.A. 169 Survey ot: Roman Documents R. F. Smith, S.J. THE DOCUMENTS which appearedin Acta Apostolicae Sedis (AAS) during December, 1958, and January, 1959, will be surveyed in the following pages. All page references to AAS throughout the article will be accompanied by the year of publica-tion of AAS. Activities of Pope John XXIII On November 12, 1958 (AAS, 1958, p. 922), John XXIII issued a motu probrio in which he bestowed special privileges on the clerical conclavists who were present when he was elected Pope; besides giving them a privilege with regard to benefices they may acquire in the future, he also extended to them the privilege of using a portable altar for a reasonable cause and in accordance with the norms of canon 822,. § 3. To the tttotu l~rolSrio is attached a list of the conclavists benefitting by these privileges (AAS, 1958, pp. 923-25). On November 23, 1958, the Pontiff took official possession of his cathedral church, the Lateran Basilica; a detailed account of the ceremony is given in AAS, 1958, pp. 909-21. During the Mass which was celebrated on the occasion the Holy Father delivered a homily (AAS, 1958, pp. 913-21) in which he recalled the history of the ceremony and then considered the ceremony's significance as symbolized by the two objects resting on the altar: the book (the Missal) and the chalice. The book, he told his listeners, calls to mind the fact that all priests must share in the.pastoral mission of the Church to teach sacred doctrine, and to make it penetrate into the souls and the lives of the faithful. The chalice, he continued, is a sign of the Mass and the Eucharist, wherein is found the living substance of the Christian religion: God-with-us. He added that it is from the mountain of the altar that Christians must judge all earthly things; and it is there too that the graves~t problems of the human community should find the principles of an adequate solu-tion. 170 ROMAN DOCUMENTS During the month of December the Vicar of Christ held three consistories, the first of which was a secret one convened on the morning of December 15, 1958 (AAS, 1958, pp. 981-87). At this consistory the Pontiff delivered an allocution (AAS, 1958, pp. 981-89) to the assembled cardinals, telling them of the joy aroused in him by the number of messages sent to him on the occasion of his election and coronation. But with this joy, he said, there coexisted in his heart a great sorrow at the thought of the condition of the faithful in China. Their status, he added, grows steadily worse each day; and he begged the Chinese Catholics to keep in their hearts the strengthening words of Christ: "The servant is not greater than his master; if they have persecuted me, they will also persecute you" tJn 15:20). The Holy Father then nominated and created twenty-three new cardinals; afterwards he appointed Cardinal Masella as Camerlengo of the Church; and then (AAS, 1958, pp. 989-94) announced the appointments of patriarchs, archbishops, and bishops made since the last consistory of cardinals. The co~nsistory closed (AAS, 1958, p. 994) with postulations of the pal.lium. In a public consistory held December 18, 1958 (AAS, 1958, p. 995), the Holy Father bestowed the red hat on the new cardinals; on the same day (AAS, 1958, pp. 996-97) he also presided at an-other secret consistory in which he announced the most recent appointments of archbishops and bishops" and assigned Churches to the new cardinals; the consistory closed with additional postulations of the pallium. The Christmas M~sage of 1958 On December 23, 1958 (AAS, 1959, pp. 5-12), John XXIII broadcast to the world his first Christmas message. The Pontiff begar~ his speech by expressing his profound gratitude for the respect and reverence which had been given him since his election and coronation, commenting especially on the enthusiasm of the citizens of Rome and remarking with satisfaction that the crowds who have thronged to see him included a large number of young persons who thus have shown themselves quick to honor ani4 defend their Christian heritage. These manifestations of respect, he continued, are due in large part to Pius XII who for almost twenty years dispensed the luminous treasures of his wisdom and his zeal for the flock of Christ. This work of Puis XII, he said, is manifested in his .Christmas messages; 171 R. F. SMITH for he transformed, the traditional Christmas message of the Pope from a simple expression of seasonal greetings to a timely discourse on the needs of mankind. The nineteen Christmas messages Plus XII delivered, he went on to say, can be summed up as a constant exhortation to unity and peace. The only condition, John .XXIII added, needed by man to achieve these two blessings is good will; and it is lack of this good will that constitutes the most terrible problem of human history and of human lives. For at its very beginnings human history is m~rked by an episode of blood: a brother killed by a brother; the law of love imprinted by the Creator in the hearts ot~ man was thus violated by bad will which thereupon led man downward on the path of injusiice and disorder. Unity was shattered and the intervention of the Son of God was necessary to reestablish the sacred relationships of the human family. .Since this restoration of unity and peace must always go on, Christ established a Church whose worldwide unity should lead to a recon-ciliation between the various races and nations and to a resolution to form a society.marked by the laws of justice and of fraternity. The theme of unity recalled, to the Pontiff's mind the need to work for the return to the Cl~urch of those separated brethren who also bear the name of Christian. Like the Popes ot: modern times from Leo XIII to Pius XII, John XXIII announced his avowed purpose to pursue humbly but fervently the task to which the words of Christ impel him: "Them also I must bring . . . and there shall be one fold and one shepherd" (Jn 10:16). It is impossible, the Pope went on, not to think at this time of those parts of the world which have become atheistic and materialistic and in which there exists as a result a slavery of the individual and the masses together with a slavery of both thought and action. The Bible tells us of a tower of Babel attempted in the beginnings of human history; as it ended in confusion, so too the new tower of Babel will end in the same way; meanwhile, however, it remains for many a great illusion, and only a strong apostolate of truth and Christian brotherhood can arrest the grave dangers that threaten from this source. In conclusion His Holiness pointed out that the time of Christ-mas is a time for good works and for an intense charity; it is in fact the exercise of such deeds that give substance to the civilization that bears the name of Christ. Christmas, then, he ended, should mark the maximum of our help towards the needy of every kind. 172 May, 1959 ROMAN DOCUMENTS Allocutions of pope John XXIII On November 15, 1958 (AAS, 1958, pp. 997-1006), John XXIII delivered analloci~tion to the third annual meeting of the Episcopal Council of Latin America, beginning his speech by stressing the importance of Latin America in the Church. One hundred million Catholics, almost one-third of the Catholic world, are to be found there; hence it is most important that the.faith be kept growing in the countries of that region. "The responsibility for ths growth, he added, lies on the bishops of the area~. Urging the bishops to look into the future, His Holiness suggested to them that their long-term 13rogram should have as its goal an organic reenforcement of ~he basic structures of ecclesiastical life in their regions; this program, he added, will entail an intensive study of the vocation problem of Latin America. While looking to the future., the Vicar of Christ continued, they should not neglect to meet the present spiritual necessities of their dioceses; hence they must study how to best us~ the activities of priests and religious who are presently available. The Pontiff urged them to explore the possibilities of radio for teaching catechism to the faithful who are removed from a parish center and .suggested a program of mission-giving in localities where parish organization is insufficient~ Finally he urged them to secure aid for their needs iCrom religious orders and congregations and from those parts oi: the Catholic world where the clergy is more numerous. On November 21, 1958 (AAS, 1958~ pp. 1019-22), John XXIII sent a radio message to the people of Venice on the occasion of the regional feast of our Lady, Health of the Sick, urging the members of his former diocese to practice a devotion to our Lady that would lead to the development of their spiritual lives. On November 27, 1958 (AAS, pp. 1006-10), the Pope delivered an allocution at the Lateran for the opening of the academic year. He told his audience that the principal program in ecclesiastical universities is" the study of that divine science which the Bible contains and resumes. This study, he added, includes the deduction of practical directives for the apostolate. He further remarked that the accord between en-ergetic pastoral activity and the constant cultivation of good studies is one of the purest consolations of the priestly life, concluding his remarks by exhorting his listeners to a frequent reading of the fathers and doctors of the Church. 173 R, f. SMITH Review for Religious On November 29, 1958 (AAS, 1958, pp. 1010-12), the Vicar of Christ delivered an allocution to Cardinal Wyszynski and the Polish Catholics living in Rome, warning themnot to be misled by fallacious and materialistic theories of life nor to be seduced by movements which call themselves Catholic, but in reality are far from being such. On Nov, ember 30, 1958 (AAS, 1958, pp. 1012-17), His Holiness celebrated Mass for the students of the. College of the Propaganda of the Faith, afterwards delivering an allocution in which he listed the principal qualities that a priest must have. The first of these is purity, for it is this that constitutes the glory of the Catholic priesthood; any weakness in this matter, or compromise, is always deception. "A life of purity," he remarked "is always poetry and freshness; always joy and enthusiasm; always a captivating winner of souls." Priests, he continued, must also possess meekness and humility; for these sum up the teaching of Christ, and success is given only to the humble of heart. Finally a priest must possess the knowledge which is necessary for the spread and defense of truth and must have within him the spirit of sacrifice and of the cross. On December 1, 1958 (AAS, 1958, pp. 1017-19), John XXIII gave an allocution to the Shah of Iran and his entourage, expressing his interest in Iran and noting with satisfaction the cordial relations that exist between the Catholics of Iran and their government. Allocutions of Pope Pius XII AAS for the two-month period being surveyed included the text of four allocutions of the late Pius XII. The first of these was given on September 21, 1958 (AAS, 1958, pp. 943-47), to the Twelfth International Congress of Philosophy: He pointed out to his listeners that the thinkers of the Middle Ages came to realize that it was through the sup.ernatural truth of ~he Christian faith that the human mind becomes fully aware of its own autonomy, of the absolute certitude of its first principles, and of the funda-mental liberty of its decisions and its acts. More than this, revelation shows the inquiring mind the concrete reality of its actual destiny and its call to a participation in the life of the triune God. Lament-ing the fact that the religious crisis of the Renaissance led thinkers first to replace the living God with an abstract Deity demonstrated by reason but a stranger to His own work and then to an ignorance 174 May, 1959 ROMAN DOCUMENTS of Him or even to opposition to Him as to a harmful myth, the late Pope recalled to his audience the words of St. Augustine: "If God is wisdom, then the true philosopher is he who loves God." On September 23, 1958 (AAS, 1958, pp. 947-52), Plus XII gave an allocution to sixty rectors of major seminaries in Latin America, telling them that the vocation problem of Latin America would be solved only if present-day seminarians were trained to be perfect apostles, actual personifications of the gift of oneself for the love of God and of souls, and men of prayer and sacrifice. He also noted that while priests of today must be deeply concerned with modern social probleins, this social preoccupation must not lead them to abandon the priestly work of teaching, of hearing confessions, "and of conducting divine worship; the priest must always remain a priest. Finally Plus XII urged his listeners to inculcate into their seminarians a filial obedience to their legitimate authorities. Citing St. Thomas, he pointed out that obedience is more praiseworthy than the other moral virtues, adding that obedi-ence is necessary in the Church as never before, since in the face of the Church's difficulties, the greatest unity is needed. On the Saturday before his death, October 4, 1958 (AAS, 1958, pp. 952-61), Plus XII spoke to the tenth national Italian Congress of Plastic Surgery. Christianity, the Pontiff pointed out, has never condemned as illicit the esteem and ordinary care 'hi~ physical beauty. Nevertheless, Christianity has never regarded this beauty as the supreme human value, for it is neither a spiritual value nor an essential one. Since physical beadty is a good and a gift of God, it should be appreciated and cared for; but it does not impose an obligation to use extraordinary means to preserve it. Suppose, the late Pontiff continued, that a person desires to undergo plastic surgery meri~ly from the wish to have a more beautiful face; in itself this desire is neither good nor bad, but-takes its moral cast from the circumstances that surround such a desire and its execution. Thus it would be illicit to undergo such an operation to increase one's power of seduction or to disguise oneself in order to escape justice; on the other hand there are motives that legitimize such surgery or even make it advisable. Such, for example, would be the desire to remove deformities or imperfections which provoke psychic difficulties or prevent the development of one's public or professiorlal activity. 175 R. F. SMITH Review for Religiol~s In the concluding section of his allocution, Pius XII took up some psychological considerations, noting that some grave psychic difficulties can be occasioned by the knowledge of physical defects. These difficulties, he remarked, may develop into profound anomalies of character and may lead even to crime and suicide. In such cases, he told the surgeons, to assist by means of plastic surgery is an act of the charity of Christ. AAS, 1958, pp. 961o71, gives the text of an allocution which Plus XII had planned to give on October 19, 1958, to the students of the seminary of Apulia. Priestly formation, wrote the Pontiff, must be founded on a profound conviction of the sublime dignity of the priesthood. Granted this conviction, the seminary must strive to form the seminarian to regard himself as one who will be a depository of divine power and as one whose life will not be his own but Christ's. The seminarian must be trained to a priestly vision of the world in which human beings are seen as tabernacles --actual or potential--of the indwelling God. Though as a priest he will live in the world, he will not be its prisoner, being satisfied with the honor of being a cooperator with God. In order to make himself a fit instrument for the hands of Christ, the seminarian will seek to make himself the perfect man of God. Hence he will cultivate his intellect, grow in the natural virtues without which he is liable to repel people, and above all he will build up a supernatural sanctity which is the primary factor in making a priest an instrument of Christ. At this point in the text Plus XII stressed the necessity of knowledge, especially of theology, for the efficacy of the apostolate; the Caiholic faithful, he declared, desire priests who are not only saintly, but also learned. Study then should be the seminarian's and the priest's ascesis. Finally the seminarian should train himself (o perseverance. The progress of the years with its multiplication of fatigue and .difficulties, its diminution of physical and psychical powers may cause in a priest the obscuring of his ideals. Moreover, the feverish rhythm of modern living and the disorientation so widespread among men will concur to create within the priest internal crises. The seminarian then must foresee all these diffi-culties and begin now to arm himself against them. Miscellaneous Matters By a decree dated May 29, 1958 (AAS, 1959, pp. 42-44), the Sacred Congregation of Rites approved the introduction of the cause 176 May, 1959 VIEWS, NEWS, PREVIEWS of the Servant of God. Pauline von Mallinckrodt (1817-1881), foundress of the Sisters of Christian Charity. On October 8, 1958 {AAS, 1958, p. 973), the Sacred Penit~_ntiary answered a question submitted to it by stating that the faithful may gain indulgences attached to the rosary even when the leader of the rosary is present only by means of radio; however, such in-dulgences can not be gained if the prayers transmitted by the radio are not actually being recited by a person, but are only repro-ductions by records, tapes, or some similar means. On November 22, 1958 (AAS, 1959, pp. 48-50), the Penitentiary published the list of apostolic indulgences; and on December 12, 1958 {AAS, 1959, p. 50), it noted that Pope .John XXIII had granted an indulgence of three hundred days whenever the faithful say with contrite heart the aspiration: "O Jesus, king of love, I trust in your merciful goodness"; moreover, under the usual conditions, they can gain a plenary indulgence provided they have said the aspiration daily for a month. Two matters of precedence were settled by decrees of the Sacred Ceremonial Congregation. On April 19, 1958 (AAS, 1959, pp. 45-4-6), the Congregation assigned the place of the Commissary of the Holy Office at Papal functions; and on May 15, 1958 (AAS, 1959, pp. 46-47}, it assigned the place of the Prefect of the Palatine 'Guard in the Pontifical courtroom. Views, News, Previews THE INSTITUTE FOR RELIGIOUS at College Misericordia, Dallas, Pennsylvania, (a three-year summer course of twelve days in canon law and ascetical theology for Sisters) will be held this year August 20-31. This is the third year in the triennial course. The course in canon law is given by the Reverend Joseph F. Gallen, S.J., that in ascetical theology by the Reverend Thomas E. Clarke, S.J., both of Woodstock College, Woodstock, Maryland. The registration is restricted to higher superiors, their councilors, general and provincial officials, mistresses of novices, and those in similar positions. Applications are to be addressed to the Reverend Joseph F. Gallen, S.J., Woodstock College, Woodstock, Maryland. The Servant of God Pauline von Mallinckrodt, who figures in one of the documents considered in this issue's "Survey of Roman 177 VIEWS, NEWS, PREVIEWS Review for Religious Documents," was born at Minden, Westphalia, in Germany on June 3, 1817. She was the oldest of four children born to a marriage in which the husband was Protestant and the wife Catholic. After her mother's death, Pauline took charge of the household, interesting herself also in work for the poor and showing a special interest in thc care of blind children. After her father's death these interests absorbed more of her time and energy; out of this work grew the decision to found a new religious institute for women. The institute was founded in 1849; it was based on the Augustinian rule and was called the Sisters of Christian Charity. The new institute grew rapidly throughout Germany and emphasized the education of the young. With the coming of the Kulturh~tn/~[ Pauline, as guperior general, began sending her religious to the New World; in 1873 the first house of the institute was opened in the United States; and in 1874 in Chile. In 1877 Mother Pauline was forced by political conditions in Germany to remove her generalate to Belgium. She visited her foundations in the United States twice; before her death on April 30, 1881, she was able to see the beginning of the restoration of the work of her sisters in Germany. A life of the Servant of God has been written by Katherine Burton under the title, Whom Love Impels (New York: Kenedy, 1952). The annual Mariology Program at The Catholic University of America will be offered for the third time in the 1959 summer session. Registration dates are June 24-27; class dates are June 29-August 7. Courses are open to undergraduate as well as graduate students, and carry credit towards degrees in the field of religious education. A certificate is awarded to those who complete a full two-summer program in Marian theology. The courses are under the direction of the Reverend Eamon R. Carroll, O. Carm. Courses scheduled for 1959 are General Mariology (2 credits) and Mary in Scripture and in Tradition (2 credits). A folder with fuller in-formation is available from the Registrar, The Catholic University of America, Washington 17, D. C. \ The Lord's chaplet, which is mentioned in Pope John XXIII's grant of apostolic indulgences, is said to have been begun by a Cam£1dolese monk, Blessed Michael Pini. The chaplet consists of thirty-three small beads and five large ones attached to a small cross or medal. Recital of the chaplet consists in saying thirty-three 178 May, 1959 QUESTIONS AND ANSWERS Our Fathers in honor of the traditional thirty-three years of Christ's life on earth, adding five Hail Marys in honor of His five wounds, and ending with the recital of the Creed in honor of the Apostles. Pope Leo X was the first to grant indugences for the saying of the chaplet, and later Pontiffs followed his example by renewing and increasing the indulgences for this work of piety. During the week of June 8, St. Louis University will offer an Institute in Liturgical and School Music and an Institute in Pastoral Psychiatry, the latter for priests and qualified religious brothers only. From July 27 to August 28, the Department of Education, in cooperation with Mexico City College, will offer a Workshop in Human Relations and Group Guidance. Courses of special interest to religious during the regular six-week session from June !6 to July 24 arc: Sacramental Life; Sacred Scripture; Selected Topics in Moral Theology; Faith and Redemption; God, Creator, and His Supernatural Providence; Current Liturgical Trends and Their Prob-able Goals. For information and applications, contact the Office of Admissions, Saint Louis University, 221 North Grand Boulevard, Saint Louis 3, Missouri. Housing for religious can be arranged by writing to the Reverend Charles L. Sanderson, S.J., Dean of Men, Chouteau House, 3673 West Pine Boulevard, St. Louis 8, Missouri. REVIEW FOR. RELIGIOUS has been asked to inform its readers that instruments of penance may be secured from Monast~re du Carmel, 104 rue de Namur, Louvain, Belgium. Further information on the subject can be had. by contacting the above address. i ues ions and Answers [The following answers are given by Father Joseph F. Gallen, S.J., professor of canon law at Woodstock College, Woodstock, Maryland.] --17- What is meant by the statement that religious profession remits the temporal punishment due to sin? 1. Plenary indulgence. There are two reasons for asserting that a plenary indulgence is attached to any juridical religious profession whatsoever. (a) Since any novice who makes profession in danger of death has been granted a plenary indulgence, the same concession "extends, 179 QUESTIONS AND ANSWERS Review for Religion,s and even afortiori, to any juridical religious profession whatsoever. {Pejska, Ius Religiosorum, 110; Cervia. De Professione Religiosa, 143) (b) On May 23, 1606, Paul V granted a plenary indulgence to any novice who was repentant, had gone to confession, received Holy Communion, and had made religious profession after the completion of the canonical year of probation. At the time of this concession, there was only one religious profession; and that was solemfi. We may therefore argue that the indulgence was granted because of the religious profession as such, since there was only one, and consequently that it now applies to any juridical religious profession whatsoever. (Cervia, op. ~'it., 143-44; Schaefer, De Re-llgiosis, n. 959 and note 816; Regatillo, Institutiones Iuris Canonici, I, n. 714, 6°. Wernz-Vidal, Ius Canonicum, III, De Religiosis, 320 and note 156, hold this doctrine only for solemn profession. Raus, Institutiones Canonicae, 311, and Coronata, Institutiones Iuris Ca-nonici, I, 752, hold the same doctrine at least for solemn profession.) The remission of the temporal punishment under both of the preceding titles is by way of an indulgence, that is, the remission before God of the temporal punishment due for sins wh.gse guilt has already been forgiven, and granted by competent ecclesiastical authority from the treasury of the Church, that is, the infinite satisfaction of Christ and that of the Blessed Virgin and the saints (c. 911). The source of an indulgence therefore is this concession by competent authority from the treasury of the Church, not the value, dignity, nor excellence of the indulgenced act considered only in itself. 2. From the intrinsic perfection of religious profession. Fathers of the Church speak of religious profession as a second baptism. This is interpreted to mean that a remission of all the temporal punish-ment due to sin is effected by a profession made in the state of grace. Some theologians attribute this effect to divine generosity, that is, God remits all punishment of anyone who gives himself completely to God. The more common opinion is that the effect has its source in the intrinsic perfection of religious profession and especially in the charity that is so conspicuous in this profession. The purpose of the three essential vows of religion is perfect charity, that is, the affective abandonment of all created love for the perfect love of God. This effect, therefore, is not infallibly attached to religious profession, since it depends on the subjective perfection of the act of profession. The entire temporal punish- 180 May, 1959 QUESTIONS AND ANSWERS ment is remitted only when the act of profession constitutes a condign satisfaction, by means of an act of perfect charity, for all the punishment due to the sins of the one making profession. All temporal punishment is not remitted when the debt of such punish-ment is great and the act of profession is only of a low degree of charity. (Pruemmer, Ius Regularium Speciale, q. 65; Piatus Montensis, Praelectiones Juris Regularis, I, 164-65; Cotel-Jombart- Bouscaren, Principles of the Religious Life, 69) The effect is founded either on the fact that one gives himself completely to God or especially in the act of perfect charity that is distinctive of religious profession. Neither of these fact~ is proper to solemn or perpetual profession. Any juridic.al religious pro-fession is, in its object and purpose, a profession of complete Christian perfection and of perfect love of God. The only pc~ssible defect in a temporary profession, is the limitation of time; but this is offset by the intention of the one making profession, who intends to renew his vows unless an obstacle intervenes in the future 488, 1°). Furthermore, an institute that has only temporary vows is no less a religious institute and no less a state of complete Christian perfection than a congregation of simple perpetual vows or an order (c. 488, 1°). Therefore, this effect also is true of any juridical religious profession whatsoever. (Cervia, 0p. cir., 143-44; Cotel-Jombart-Bouscaren,. ibid.; Raus, ibid., Schaefer, ibid.: Fanfani, Catechismo sullo Stato Religioso, n. 248. Coronata, ibid., holds this doctrine at least for solemn profession; and Vermeersch- Creusen, Epitome Iuris Canonici, I, n. 735, hold the same doctrine for perpetual profession, whether solemn or simple.) 3. Public or private devotional renewal of vows. (a) The religious of any order or congregation who .privately renew their religious vows with at least a contrite heart, after celebrating Mass or receiving Holy Communion, may gain an indulgence of three years (Raccolta, n. 756). The indulgence extends also to a public devotional renewal, provided it is made after the celebration of Mass or the reception of Holy Communion. (b) The intrinsic effect described in number 2 above only probably applies to a devotional renewal of vows. The affirmative arguments are that a renewal is subjectively a new gift of oneself to God (and God especially regards the intention) and that a renewal is often made with greater love of God. There is consequently no obstacle to the merit and complete satisfaction of a renewal. Others reply that one cannot give again what he has 181 QUESTIONS AND ANSWERS Review for Religio~ts already given so irrevocably and that the possible greater subjective value is a mere concomitant rather than anything intrinsic to a renewal. Authors conclude this part of the question by quoting the opinion of Passerini, that is, a renewal is undeniably of great dignity, merit, and satisfactory value; that it is known to God alone how much of the temporal punishment is remitted by this act; and that such remission is proportionate to the individual debt of punishment and the individual fervor of the satisfaction of the renovation. (Piatus Montensis, 0/~. ~:it., 165-66; Pruemmer, 0p. cir., 72; Cotel-Jombart- Bouscaren, op. cir. 70, note 1) 18 Our congregation makes great sacrifices and manifests an equal trust in divine providence by bearing the expenses of our education and attendance at conventions, work shops, orientation and refresher " courses, and so forth. A primary purpose of such courses is to stimulate our interest in new books, new periodicals, new idea~, new techniques, and so forth. When announcements of such things are sent to our houses, most superiors drop them in the waste basket. The same thing is done to questionnaires sent to our houses, and religious are often accused of being uncooperative in filling out rea-sonable questionnaires. Most of our superiors distrust a, new idea either in the spiritual or religious life or in work. Publications con-taining such ideas are often withheld from us,. and this is true also of those that have. passed ecclesiastical censorship. Are we so poorly formed spiritually, so badly educated, so immature that we cannot distinguish a sound idea from one that is fallacious? Experience has proved to me that the complaints in such ques-tions are not always without foundation, nor are they confined to one institute. It is clear that such announcements should be made readily accessible to the religious who are apt to be and should be interested in the matter, for-example, a publisher's mailed an-nouncement of a book often long precedes any news of the book in catalogues or periodicals. It is equally evident that religio~us should cooperate in filling out reasonable questionnai.res and similar requests for information. The distrust of new ideas is a disease as old as it is distressing. Obscurantism, the opposition to the intro-duction of new and enlightened ideas and methods, should have no part in a faith that is secured by infir~ite knowledge and veracity. As we have stated before, the easiest way to make religious childish is to train and treat them as children. This is not the doctrine of 182 May, 1959 BOOK REVIEWS the Church. Pope Pius XII stated: "For this reason, those in charge of seminaries, . . . as the students under them grow older, should gradually ease up strict surveillance and restrictions of every kind, to the end that these young men may learn to govern themselves and realize that they are responsible for their own conduct. Besides, in certain things superiors should "not only allow their students some legitimate freedom but should also train them to think for themselves, so that they may the more easily ~ssimilate those truths which have to do either with doctrine or practice. Nor should the direc-tors be afraid to have their students abreast of current events. Even more, besides acquainting them with news from which' they may be enabled to form a mature judgment on events, they should encourage discussions on questions of this kind, in order to train the minds of the young seminarians to form well balanced judg-ments on events and doctrines." {Apostolic Exhortation, Menti nostrae, Acta Apostolicae Sedis, 42-1950-686) Why are there several articles on the sacristan and the porter in the constitutions of lay institutes? The Normae of 1901 prescribed that there were to be two distinct chapters on these duties (n. 317); and even in recent years the Sacred Congregation of Religious has at times, but not always, inserted articles on these two duties when they were not included in the text proposed to the Sacred Congregation. Both duties have some importance, but it is difficult to see why they are included in the constitutions. These are supposed to contain only the more fundamental and important norms of the institute. The difficulty is intensified when the constitutions, as is occasionally true, include articles also on the cook, refectorian, wardrobe keeper, and store-keeper. A section of the custom book can be devoted to rules on the minor duties. It would be more in conformity with the nature, dignity, and importance of the constitutions to confine the rules for all such duties to the custom book. Book Reviews [Material for this department should be sent to Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] JOY OUT OF' SORROW. By Motker Marie des Douleurs. Translated by Barry Ulanov and Frank Tauritz. Westminster: Newman Press, 1958. Pp. xvii, 169. Paper $1.50. 188 BOOK REVIEWS Review for Religious If God can draw straight with crooked lines, it is also true that He can put great sanctity in souls enclosed by the crooked bodies of the sick and crippled. Joy Out of Sorrow (the title itself suggests a paradox) is an attempt to bring the sick and suffering closer to the Divine Physican that He may cure them. "It is sad to notice how often sick people, all people who are suffering in any way, retreat from the work~, refusing to accept their suffering." Thus wrote a woman in France in early 1930. Sickness and infirmities, she thought, should not be hurdles in the race for spiritual perfection, but definite helps to be used along the way. These cardinal points were to form the basis for her Congregation of Jesus Crucified, approved by the Cardinal- Archbishop of Paris in 1931. These same principles led to the up-building of this spiritual edifice to such an extent that in 1950 it was made a pontifical institute. This is a truly unique religious group, for each member is sick or handi-capped in some way. This book, Joy O~t of Sorrow, is a series of confer-ences given to the members of her order by Mother Marie des Douleurs, the foundress and prioress-general. The sixty-four talks are divided under the five headings of Daily Rofitine, Developing Personality, Ourselves and Others, Our Interior Life, and the Liturgical Year. The reader will be impressed by the personal, conversational style, the familiarity with the writings of the masters of the spiritual life, the example~ from the Gospels, and the ~minently practical (or should the word be spiritual?) sense. In line with the practical approach, the subjects of these conferences refer to the particular trials of the sick: the doctor's visits, fear, boredom, selfishness, courage, joy in the midst of trials, and topics relating to the liturgical year. These conferences are short, yet long enough to provide the spiritual medicine needed by those whom sickness has claimed as its victims. The Library of Congress classifies the subject matter of the book as affliction. It would be more correct to say that the only real affliction mentioned in this book is the failure to bring true joy out of sorrow by re-fusing to accept the cross of suffering. No infirmary of religious will want to be without this book.--LEE J. BENNISH, S.J. BENEDICTINISM THROUGH CHANGING CENTURIES. By Stephanus Hilpisch, O.S.B. Translated by Leonard J. Doyle. Collegeville: Liturg-ical Press, 1958. Pp. 172. $3.00. A HISTORY OF BENEDICTINE NUNS. By Stephanus Hilpisch, O.S.B. Translated by Sister M. Joanne Muggli, O.S.Bo Edited by Leonard J. Doyle. Collegeville: Liturgical Press, 1958. Pp. 122. $3.00. THE HOLY RULE: NOTES ON ST. BENEDICT'S LEGISLATION FOR MONKS. By Hubert Van Zeiler. O.S.B. New York: Sheed and Ward, 1958. Pp. xii, 476. $7.50. Thr~e books on Benedictinism, two from Collegeville and one from New York, two on the history and one on the rule, have appeared recently. The one from New York, on the rule, is from the energetic pen of Dom Hubert; and the other two from Stephanus Hilpisch's second- and third-volume contributions to the German collection Benediktinisches Geistesleben. Just 184 May, 1959 BOOK REVIEWS a cursory glance at Benedictinism through Changing Centuries would lead one to suspect German scholarship had been at work, for 156 pages of text are followed by a small-print index running to nearly fourteen pages with about 1200 subject headings alone. How to squeeze 1200 subjects, many of them several times, into 156 pages without making the book suffer from the same kind of disunity most dictionaries show was indeed the author's problem most of the way through the work. This is a handbook, really, of Benedictine spirit and historical development from tiny begin-nings through the rise of prince abbeys down to modern foundations. It covers just about every point and gives even small foundations due though brief mention. The pity of it is that large ones get little more. Absolving thh famous monastery of Bec's history in a line or two is little short of a scandalous slight. Nor has the author added color or a third dimension in spite of the fact that for the materials of his history he has had the incredible riches of the history of the Benedictines to draw upon. Jejune is the adjective one must finally settle on to describe the work. However, the book is a reference manual which belongs on the library shelves of those orders and congregations who derive from the great Father of Western Monasticism. It has a useful fold-out chart and map showing lines of modern American Benedictine development, some tables, and even a tworpage treatment of Anglican Benedictines, who, after initial and de-pleting losses to Rome, again seem to be making progress in giving their foundations a firmer, if heterodox, stability. One who read~ the book will have a clearer idea of not only the scope of St. Benedict's original contribu-tion, and of his namesake's (Benedict of Aniane), but also of the sturdy value of that contribution as it has proved itself over and over again down the centuries. The list given in the book of current Benedictine periodicals is an indication that the contribution continues to be made. The jacket flap of a History of Benedictine Nuns informs us that "although various individual Benedictine congregations and houses have been fortunate to have their history written, the Benedictine Order of nuns and sisters as a whole has never been so honored." Rather than begin in medias res, the book starts with a twelve-page history of pre-Benedictine forms of Church-approved states of virginity for women. Once in its own proper matter, it too has its problem of avoiding the "dictionary effecl?'; but its complete index at the end will make it a valuable reference work, as will its extensive tables, charts, maps, and bibliography, which last is more extensive than the one in the first volume' of Father Hilpisch reviewed here. One who has delved a little into the history of medieval convents and nunneries will not be surprised at what he reads here, but he will probably find additional facts about the development and details of the life of these nuns and sisters to help him fill out the general picture. Among the more curious items are some relating to the powers, ordinary and extraordinary, of the abbesses. Among these latter, for instance, was the privilege of the Abbess of the Prince Abbey of St. George in Prague. She, along with the Archbishop of Prague, had the right to crown the queen. Other interest- I85 ]~OOK REVIEWS Review for Religious ing items pertain to offices performed by some of the sisters which would be ~of interest to their present-day counterparts. Often enough the music directress had to compose as well as teach. The sister infirmarian also played an important role: she not only took care of 'the sick, but was physician and pharmacist in the convent and in this latter capacity drew her materials from the convent's own herb garden, where the elements of her potions and poultices could be grown. She also seemingly had to be hostess to each of the sisters three or four times a year as they came in turn to the infirmary for their periodic bloodolettings. We come finally to deal with a book about the basisof all this history, the rule of St. Benedict. Dom Hubert Van Zeller's The Holy Rule is an informed study and commentary on that rule, so complete that he will even tell one what sarabaites and gyrovagues are. The study is informal, too, because it avoids much critical apparatus. One sometimes has the feeling here that Dom Hubert has edited lectures originally intended for novices or junior religious. Whatever its origin, the commentary is conservative, solid, and filled with much common sense. Those who hear it or read it will gain in the knowledge and appreciation of one of the most significant documents in the history of mankind as well as understand the views of Dora Hubert, highly qualified indeed to have them, about the nature of the monastic vocation. Perhaps even th~se who do not read or hear this book will have much of its matter relayed to them by retreatmasters who will be drawing on its copious wisdom for decades to come, and perhaps even longer. Whether all will find this particular expression of Dora Hubert's views as stimulating as he could have made it is an interesting question. It is not clear, for instance, that some of the illustrations from the ancient desert fathers (of the type familiar to Rodriguez readers) really advance the thought or prove to be valuable illustrations, though they may be entertaining. Granted there is an attractive quaintness to such narratives, along with a highly exaggerated moral, is it not possible that a long succes-sion of such stories will so color the mind of the sheltered religious reader that he may adopt an unreal, romantic attitude towards what he comes actually to consider his quaint vocation? Such an attitude disarms him in case there should develop in him a genuine crisis, or even a struggle to save his vocation. The fight is real, but his weapons--prin-ciples he has learned from such quaint narratives and which have never been effectively divorced from the fairy-tale atmosphere--his weapons, be it repeated, are toys. The foregoing criticism should not be construed as indicative of small worth in Dora Van Zeller's book. This is a valuable commentary and most religious libraries will want to have a copy on the shelves, since in the general mass of matter every religious will find many points to help him. Some significant items in the mind of one reader were the following: the Holy Rule is explicit on the point that obedience is the way a religious fights for the King (p. 3); "St. Benedict would have us live creative lives,, not merely ordered lives" (p. 5); "the grace of state is like any other grace; it guides and strengthens, but does not compel or ~uarantee 186 May, 1959 BOOK REVlEWS (except in the case of the Papal prerogative) supernatural intervention" (p. 43). What Dom Van Zeller says in favor of bodily mortification (p. 60), silence (p. 90), poverty (p. 2331, and care of the dying (p. 247) is remarkably pointed and helpful. So also what he says about singularity in the religious life: "The monk who wants the reputation for sanctity presumes to something he has no right to claim. He is identifying the name with the state, he is leaving out the factor of grace".(p. 318). His comments on these things show spiritual .insight and depth; and we are fortunate to have him share his light with us, just as he was fortunate to have the great St. Benedict share his light with him in the Holy Rule. --EARL A. WzlS, S.J. A STRAN(~ER AT YOUR DOOR. By John J. PoweIl, S.J. Milwaukee: Bruce, 1958. Pp. 120. $2.50. For the reader who is convinced that there neither is nor can be anything new in the field of apologetics, Father Powell's poetical prose will demand a change of opinion. The matter of apologetics, it is true, is the same; this book treats the traditional topics: Christ's claims upon us, the reason for them, His influence on our lives, His right to influence our lives. But gone are the technical language of theology and the bare bones of the textbook. In their place the modern reader meets examples taken from the year 1959, language that he hears on the street corner, an impact that is directed to him, individually, today. Our mind, ever seeking the rational basis for its belief, here finds that basis put forth in the idiom of today. The housewife at her cleaning, the diplomat at his desk, the soldier in Korea, the most popula.r girl on the campus--all these will find that this book is written for them in a l~nguage that they under-stand.~ Christ, of course, is the stranger at the door. He stands there--who knows how long?--until we recognize Him; then He asks us one question: "Who do you say that I am?" That timeless question comes echoing through the centuries into the life of every individual; his answer to it determines his peace of mind and eternal salvation. The question can be ignored or buried beneath worldly pleasures and desires, but some time or other it must be answered and the answer is of paramount, yes, eternal importance. Father Powell's meditati~;e and reflective presentation of the basis for Christ's claims on our allegiance will help the Catholic to reaffirm and strengthen his faith. It will also give him many a new insight. This is a book for the prospective convert also, for the sincere inquirer who wants to know just who this

Issue 17.2 of the Review for Religious, 1958. ; A. M. D. G. Review for Religious MARCH 15, 1958 Teaching Brothers . Pope Plus XII Religious and Psychotherapy . Richard P. Vaughan A Sense of Balance . Robert W. Gleason Pattern for Religious Life . Da.ie~ J. M. Ca~aha. The Might of ~ood . c. A. I-lerbst Summer Sessions Book Reviews Communications (~uestions and Answers Roman Documents about: Movies, Radio, Television Seminarians and Religious The Role of the Laity VOLUME 17 NUMBER 2 RI::VII:::W FOR RI::LIGIOUS VOLUME 17 MARCH, 1958 NUMBER 2 CONTI::NTS THE HOLY SEE AND TEACHING BROTHERS . 65 SUMMER SESSIONS . 72 RELIGIOUS AND PSYCHOTHERAPY-- Richard P. Vaughan, S.J . 73 A SENSE OF BALANCE~Robert W. Gleason, S.J . 83 COMMUNICATIONS . 90 OUR CONTRIBUTORS . 90 THE PERFECT PATTERN FOR RELIGIOUS LIFEm Daniel J. M. Callahan, s.J . ' . 91 THE MIGHT OF GOD--C. A. Herbst, S.J . 97 SURVEY OF ROMAN DOCUMENTS~R. lq. Smith, S.J . 101 BOOK REVIEWS AND ANNOUNCEMENTS: Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . 112 QUESTIONS AND ANSWERS: 7. Sisters Overworked . 121 8. Elimination of Silence .¯ . 122 9. Illegitimacy and the Office of Local Superior . 123 10. True Meaning of Tradition in the Religious Life .124 11. General Councilor as Treasurer General . 126 12. Unsuitable Spiritual Reading . 127 REVIEW FOR RELIGIOUS, March, 1958. Vol. 17, No. 2. Published bi-monthly by The Queen's Work, 3115 South Grand Blvd., St. Louis 18, Mo. Edited by the Jesuit Fathers of St. Mary's College, St. Marys, Kansas, with ecclesiastical approval. Second class mail privilege authorized at St. Louis, Mo. Editorial Board: Augustine G. Ellard, S.J.; Gerald Kelly, S.J.; Henry Willmering, S.J. Literary Editor: Robert F. Weiss, S.J. Copyright, 1958, by The Queen's Work. Subscription price in U.S.A. and Canada: 3 dollars a year; 50 cents a copy. Printed in U.S.A. Please send all renewals and new subscriptions to: Review for Religious, 3115 South Grand Boulevard. St. Louis 18. Missouri. The Holy See and Teaching Bro!:hers A LETTER BY Pope Plus XII, dated March 31, 1954, and addressed to Cardizial Valeri, prefect of the Sacred Congre-gation of Religious, discussed the nature and dignity of the teaching brothers' vocation. The official Latin text of this letter is in Acta Apostolicae Sedis, 46 (1954), 202-5. Several English translations have appeared in our country. C, ornmen-tarium .pro religiosis, 33 (1954), 150-61, published the Latin text, with some annotations by Father A. Guti~rrez, C.M.F., and some interesting background. According to the Commentariurn, the procurators general of~i~!ght institutes of teaching brothers have the custom of meet-ing.~.' in Rome and discussing their mutual problems. The insti-tutes are: Christian Brothers; Christian Brothers of Ireland; Marists; Marianists; Brothers of Christian Instruction mel; Brothers of the Sacred Heart; Brothers of St. Gabriel; and the Xaverian Brothers. The main point discussed in their meeting in the spring of 1953 was the problem of vocations to their institutes, and especially the very delicate problem of mis-understanding by the clergy. Deeply concerned about this prob-lem, the procurators general de.cided to ask His Holiness for an official statement concerning the nature, .dignity, and value the teaching brothers' vocation and apostolate. Thus, with the approval of their own superiors and of the Sacred Congregation of Religious, they addressed a letter to the Pope. The French text of their letter, dated October 15, 1953, is given, in. the Commentarium /~ro religiosis. The Annotations Since Father Guti~rrez' remarks serve as a so~rt of brief commentary on the papal letter, the Gommenlarium publishes them immediately after the letter. It seems better for our 65 TEACHING BROTHERS Review for Religious purpose, however, to incorporate his principal points into this introductory background material because this will help to appre-ciate the' content of the papal letter, as well as of the letter addressed to the Pope by the procurators general. The principal points stressed by Father Guti~rrez are these: (1) The teaching brothers are religious in the full sense of canon law. (2) They have a special divine vocation, which is approved and specially protected by the Church. (3) Their apostolate of teaching is given to them by the Church itself; and the Church recognizes this apostolate as a higher call than Catholic Action. (4) The object of this apostolate is to form good men, good Catholics, and leaders; and this is accomplished not only by having excellent schools and teaching methods, but also and especially by teaching Christian doctrine and morality. (5) Since the pontifical institutes of brothers have received from the Holy See a commission to teach religion, they have a .right to exercise this apostolate within the limits of canon law. (6) One sign of the fruitfulness of the brothers' apostolate of teach-ing is the number oi: ecclesiastical vocations among their alumni. On the last point, Father Guti~rrez gives some interesting statistics concerning seven it~stitutes of teaching brothers with a total professed membeiship of 31,006. Of their former pupils who were still living in 19~3, there were 10 cardinals, 218 bishops, 31,938 priests, and 11,398 seminarians. I. Letter of the Procurators General Most Holy Father: The undersigned procurators general of eight institutes of teaching brothers lay at the feet of Your Holiness their respect-ful homage as loyal and obedient sons; and, in full agreement with the officials of the Sacred Congregation of Religious, they beg you graciously to consider a problem which their superiors are now making efforts to solve, that is, the misunderstanding by certain members of the clergy of the usefulness and canonical 66 TEACHING BROTHERS status of our vocation as lay religious men engaged in the teach-ing apostolate. Recalling the provisions of canon law (c. 107), Your Holi-ness declared to the religious' assembled in an international congress at the end of the Holy Year, I950, that "Between the two states--clerical and lay--which .constitute the Church, there falls the religious state." As religious with simple vows, our profession places us in the humblest category of the religious state. We are religious in so ~ar as we tend toward the perfection of charity by the practice of the ~three vows of the state of per-fection; we are laymen inasmuch as we have deliberately offered to God our sacrifice of~th_e priestly dignity and of the spiritual privileges which priests enjoy in order to concentrate all our activity on one apostolate alone: the Christian education of youth. This apostolate wa~ entrusted to us by the Holy Church. It is "a tedious work and a thankless task,''~ as Your Holiness pointed out when speaking to the m~sters of the French uni-versities on April 10, 1950; -But divine Providence. has con-tinually blessed such work and has rewarded it with the most noble of harvests through the priestly and religious vocations which spring up in our schools. "It is an unassailable fact that the number of p~iestly voca-tions is, if not the only criterion, at least one of the surest criterions for measuring the strength and fruitfulness of a Catholic school or of any Catholic educational institution." This is the judgment Your Holiness pronounced on May 28, 1951, at an audience marking the fifth centenary of the College Marc-antonio Colonna. The statistics on this subject which we have. the honor submitting to Your Holiness are based on the most recent research and are of such a nature as to console the heart of the Holy Father by showing in just what proportion the labors 6¸7 TEACHING BROTHERS Review for R~ligious teaching brothers contribute to the increase of the clergy through-ou~. the entire world. These results would be even more noteworthy if the nu-merical growth of our own institutes permitted us to answer all the appeals we are constantly receiving for the further expan-sion of our present works and for ventures into new fields of apostolic endeavor. We here touch upon the unfortunate problem which we wish to bring to the attention of Your Holiness. In many places our recruiting is hindered and the perseverance of those whom we do recruit is jeopardized by the misunderstanding or the opposition of certain members of the clergy. These ecclesi-astics are ignorant, or appear to be ignorant, of the canonical status of our vocation as well as of the mission which the Church, by its approbation of our institutes, has confided to us. In Appendix No. 2 0f this petition, we recount to Your Holiness some of the fallacious arguments disseminated against ui and some of the methods used in certain regions to turn young men away from our novitiates or to direct toward the clerical state some of our own religious even though already bound by perpetual profession. We thought, Most Holy Father, that a word from the Chair of Truth would-be most helpful to us in our efforts to refute these fallacies, to break down the prejudices which they engender, to encourage and guide souls of good will somewhat confused by these false ideas. The recent yearly congress of the Union of Teaching Brothers held at Paris--the report of which we beg you to receive as a humble testimony of our loyalty--seemed an appro-priate occasion for addressing the present petition to Your Holiness. Confident of the gracious welcome it will receive from the head of Christendom and the father of all religious and implor-ing your blessing, very respectfully we profess ourselves once 68 March, 1958 TEACHING BROTHERS more Your Holiness's most humble and obedient sonsR. ome, October 15, 1953. II. Letter of Pius XlI to Cardinal Valeri Beloved Son, Health and Apostolic Benediction: The procurators general of eight religious institutes of brothers, whose special mission is the instruction and education of youth, have presented Us with an official report of the annual meeting of the French provinces of their institutes, held last year at Paris, in order to inform Us of what had been accom-plished there and what they hope to accomplish in the future. At the same time, they besought Us in a submissive and respect-ful spirit to give them paternal instruction and to point out to them the best means to increase their numbers and to achieve the happiest results in their recruitment of vocations. That is what We gladly do in succinct form by means of this letter. And in the first place, We congratulate them very much, because We know with what zealous and untiring will these brothers are fulfilling the mission confided to them, a mission that can be of the greatest assistance to the Church, to the family, and to civil society itself. Indeed, their work is of great importance. Boys and young men are the blossoming hope of the future. And the course of events in the years ahead will depend especially upon those young men who are.instructed in the liberal arts and every type of discipline, so that they may assume the direction not only of their private affairs but also of public matters. If their minds are illumined by the light of the gospel, if their wills are formed by Christian principles and fortified by divine grace, then we may hope that a new gen-eration of youth will era"" t, appily triumph over the difficulties, beil -esently assail us a:ad which by its I e can establish a better and health. It is Our grent c~. ~nat these religious institutes are laboring to that end, guided by those wise rules 69 TEACHING BROTHERS Review for Religious which their founders have bequeathed to their respective insti-tutes as a sacred inheritance. We desire that they perform this task not only ~vith the greatest alertness, diligence, and devotion, but also animated by ~that supernatural spirit by which human efforts can flourish and bring forth salutary fruits. And specif-ically We wish that they strive to imbue the youth confided to them with a doctrine that is not only certain and free from all error, but which also takes account of those special arts and prodesses which the present age has introduced into each of the disciplines. But what is most !mportant is this, that they draw super-natural strength from their religious life, which they ought most intensively to live, by which they may form to Christian virtue the students committed to their care, as the mission confided to them by the Church demands. For if this virtue were relegated to a subordinate position or neglected entirely, 'neitl~er literary nor any other type of human knowledge would be able to estab-lish their lives in rectitude. In fact, these merely human attain-ments° can become effective instruments of "evil and unhappiness, especially at the age "which~ is as wax, so easily can it be fashioned to evil" (Horace, De arte l~Oetlca, 163). Therefore, let them watch over the minds and souls of their pupils; let them have a profound understanding of youth-ful indifference, of its hidden motivations, of its deep-seated drives, of its inner unrest and distress, and let them wisely guide them. Let them act with vigor to drive away at once and with the utmost determination, those false principles which are a threat to virtue, to avert every dange~ that-can tarnish the brightness of- their souls, and to so order all things about them that while the mind is being illumined by truth, the will may be tightly and courageously controlled and moved to embrace all that is good. While these religious brothers know that the education of youth is the art of arts and the science of sciences, they know, 70 March, 1958 TEACHING BROTHERS too, that they can do all these things with the divine aid, for which they pray, mindful of the word of the Apostle of the Gentiles: "I can do all things in Him who strengthenth Me" (Phil. 4:13). Therefore, let them cultivate their own piety as much as they can, as is only right for those who, although not called to the religious priesthood, yet have been admitted to the lay form of the religious life (c. 488, 4). Such a religious institute, although~ composed almost entirely of those who by God's special calling have renounced the dignity of the priest-hood and the consolations that flow therefrom, is all the same held in high honor by 'the Church and is of the gr.eatest assist-ance to the sacred ministry by the Christian formation of youth. On a previous occasion we turned our attention to this subject, saying: "The religious state is in no sense reserved to either the one or the other of the two types which by divine right exist in the Church, since not only the clergy but likewise the laity can be religious" (Allocution to the meeting of re-ligious orders held at Rome, AAS, 1951, p. 28). And by the very fact that the Church has endowed laymen with this dignity and status, it is quite plainly signified to all that each part this holy militia can labor, and very ~ffectively, both for its own salvation and that of others, according to the special canonical rules and norms by which each is regulated. Wherefore, let no one lack esteem for the members these institutes because they do rmt embrace the priesthood, or think that their apostolate is less fruitful. Moreover, it is afact well known to Us that they gladly encourage the youths com-mitted to their care for instruction and education to embrace the priesthood when it seems that" divine, grace is calling them. Nor is there any lack of instances of their former pupils who now adorn the ranks of the episcopate and even the Sacred College of Cardinals. These religious institutes merit and de-serve Our praise and that of the whole Church; they deserve, also, the good will of the bishops ~and" the ~ clergy, since they give them their fullest support, not o.nly in providing a fitting 71 TEACHING BROTHERS education for youth, but also in cultivating the vocations oi~ those students whom divine grace attracts to the sacred priest-hood. Therefore, let them hold to the way upon whichthey have entered, their vigor increasing day by day; and one with the other religious orders and congregations to whom this work has been confided, let them devote themselves to the instructior~ and education of youth with peaceful an~d willing souls. As a pledge of the divine help, which" we implore for them with earnest prayer, and as a testimony of Our personal benevo-lence, we lovingly impart the apostolic blessing to you, Our beloved son, and to each of the superiors of these institutes, to their subjects and to their pupils. Given at Rome, at St. Peter's, on the 31st day of the month of March, of the year 1954, the sixteenth year of Our pontificate. SUMMER SESSIONS [EDITORS' NOTE: The deadlinefor summer-session announcements to be included in our May number was March 1. Since the May number is the last one to be published before the summer sessions begin, it will be useless to send us further announcements for 1958. We wish to take this occasion to make one candid remark. In our November, 1957, number, page 32~, we outlined several specifications to be observed in draw-ing up summer-session announcements. Most deans who sent us announcements either completely or partially ignored these specifications. May we suggest that someone who reads this magazine might call his or her dean's attention to this?] St. Louis University will feature an institute in liturgical music: Gre~gorian Chant and Polyphony, June 9-13. During the six-week summer session, June 17 to July 25, there will be graduate courses .in the Theology .of the Mystical Body and in Moral and Ascetical Theology, together with undergraduate courses in Sacred Scripture, Divine Grace and Corporate Christianity, and in other topics. For further details write to: Department of Religion, St. Louis University, St. Louis 3, Missouri. Registration for the summer session at St. Bonaventure Uni-versity will take place on June 30. Classes will extend from July 1 until August 7. Special attention is called to the School of Sacred Services for the sisters. The purpose of this program is to afford teaching sisterhoods an opportunity of broaderiing and deepening their knowledge of religion and of acquiring a scientific and scholarly (Continued on page 81 ) 72 Religious and Psycho!:herapy Richard P. Vaughan, ~.J. THE PAST TWO decades have seen an ever-increasing awareness of the p~esence of mental illness in our midst. Newspapers and magazines have served as media to educate the public. As a result, the person who previously had been ac-cepted by his family and friends as "just naturally odd" is looked upon as mentally disturbed and in need of psychiatric care. The usual treatment of twenty or thirty years ago, which consisted of relegating the peculiar member of the family to the back of the house or excusing his presence by an embarrassing wink, has to a great extent given way to the realization that the emotion-ally and mentally ill can be helped only by adequate psychiatric treatment: Within the cloister and the convent, however, this changing attitude has been slow to make its appearance. Many superiors recognize signs of mental disorder in one or more ot: ¯ their subjects, but they are hesitant even to consider the pos-sibility of psychiatric aid. In general, they will exhaust every other possible source-of assistance before they will send the subject to a psychiatrist. If one stops to analyze this distrust, a number of reasons come to mind. Sources of Negative Attitudes In the first place, this negative attitude toward psychiatry is partially due to the historic role of the priest. From the earliest days of the Church, the clergy have been the accepted pastors of souls. The very notion of pastor implies a duty to guide and direct. Since there was no other source of profes-sional guidance until quite recently, the full burden of this duty fell upon the shoulders of the priest. It became the accepted practice for the faithful to seek his help when confronted with the vexing problems of phobias or compulsions as well as in their strivings toward spiritual perfection. As a matter of fact, many looked upon these purely psychological disorders as spiri-tual difficulties. 73 RICHARD P. VAUGHAN Review [or Religious This attitude has persisted uniil our own day. It is espe-cially prevalent among priests, brothers, and sisters. Even though experiende has shown that most prie.sts are not equipped to deal with pathological emotional disturbances, many religious cling to the outdated view that the priest should be the sole ~source of assistance. They are convinced that spiritual guidance and the frequent reception of the sacraments are the best remedies for neurotic disordeks. Psychiatric care is deemed necessary only in those cases where the individual can no longer live in the religious community. A further source of antagonism is tl~e materialistic and anti-religious philosophy held by some of the most important psy-chiatrists. Foremost among these is Sigrnund Freud, who. has done more to shape psychiatric thought than any other individual. Unfortunately, most rdligious have heard only of Freud's errors. They have made no attempt to understand his valuable contribu-tions to the science of treating the mentally ill or to sort out his scientific findings from a biased and i'rreligious philosophy, which came as an after-thought. They summarily dismiss Freud's works on the false assumption that their sole topic is sex in its basest form. This view has led to a condemnation of the scien-tific as well as the philosophical teachings of Freud. Since most psychiatrists are Freudian to a degree, a distrust for the whole profession has resulted. Finally, there are the often-quoted examples of seemingly immoral advice given by some psychiatrists. One of the traits of the mentally ill is a resistance to treatment. It sometimes hap-pens that this resistance takes the form of trying to undermine the reputation ot~ the therapist. If this can be successfully ac-complished, the neurotic feels justified in discontinuing treatment. Thus, he sometimes either consciously or unconsciously misin-terprets the words of the psychotherapist. This misinterpreta-tion gives rise to some of the stories of immoral suggestions offered during 'the sessions ot: therapy. Of course, it cannot be 0 74 Marck, 1958 RELIGIOUS AND PSYCHOTHERAPY said that this is true in every instance.~ Undoubtedly, thereare genuine cases of psychiatrists advocating sinful actions. Such advice does not, however, constitute good therapy. It is not the function 0~ the psychotherapist to make moral judgments 'for his patients. It is rather a sign of incompetence. However, just as there is a certain amount of incompetence in the other branches of medicine, so too we should expect it in psychiatry. We do not condone such incompetence, but look forward to the day when it will be eliminated. The s01ution to the problem is not to ~ondemn the whole .profession, but to know the qualifications of the psychotherapist to whom we refer a patient. Church's Position As can r~eadily be seen, the three above-mentioned sources of hostility toward psychiatry as a medium for treating mental illness are the product of personal attitudes and personal ex-perience. They in no way express the official view of the Church. Up to a few y~ars ago, the Church had not as yet officially indicated her position in regard ~o psychiatry. She prudently and cautiously waited before making any statement. The nega-tive views that were prevalent among Catholics some ten or fifteen years ago simpIy reflected the personal attitudes of a large percentage of the clergy. In 1953 th~ Holy Father, Pius XI.I, at the Fifth Congress of Psyhotherapy and Clinical Psychology concluded his address to the delegates with these words: "Further-more, be assured that the Church follows your research and your medical practice with warm interest and best wishes. You work on a terrain that is very difficult. Your activity, however, is capable of achieving precious results .for medicine, for the~ knowledge of souls in general, for the religious dispositions of man and for their development. May providence and divine grace light your path!" These words represent an official statement of the Church. They certainly indidate anything but a negative and hostile attitude toward the arduous work oi: the psycho.therapist. 75 RICHARD P. VAUGHAN Review for Religious Types of Psychiatry In general, therapy for the mentally ill takes two forms: one which is strictly medical and one which is psychological. The medical approach makes use of such means as brain surgery, electric shock tre~i~ment, and the use of drugs. This approach is entirely in the hands of medical specialists. The second ap-proach, which is called psychotherapy, makes use of a continuing series of interviews. This latter approach is not limited exclu-sively to the medical profession. At present, not only psychia-trists but also psychologists and psychiatric social workers are practicing psychotherapy. In a number 0f instances, the mem-bers of the latter two professions practice psychotherapy under the supervision of a psychiatrist, because of the physical impli-cations involved in many cases of mental illness. With those who are so seriously ill that little personal con-tact can be established, the purely medical techniques are used until such a time as psychotherapy can be profitable. With the less seriously disturbed, some psychiatrists make use of a com-bination of psychotherapy anddrugs, while others look upon drugs as a crutch and prefer to depend entirely upon psycho-therapy. It is this latter type of treatment toward which numer-ous religious are so antagonistic. If the only technique used by psychiatry were the administration of drugs or surgery, there would probably be much less oppogition to it. Psychotherapy If one surveys the history of mankind, it becomes apparent that a type of psychotherapy has been practiced for centuries. It seems safe to say that people have always had problems that they were unable to solve without the help of others, and these problems disturbed their emotional equilibrium in" varying de-grees of seriousness. The writings of ancient Greece and Rome tell of troubled individuals seeking advice and aid from the wise and learned. From the very beginnings of the Church, people brought their troubles and problems to the priest. In past 76 RELIGIOUS AND PSYCHOTHERAPY generations, most had a dlose friend with whom they could dis-cuss their most intimate affairs. The help derived from these above-mentioned sources came not only from the advice given by the friend, priest, or learned counselor, but also from the relationship that was established through numerous sessions of conversation and from the insight into the problem that the disturbed party g~ined through the very act of talking about it. However, because of a lack of knowledge and skill in deal-ing with human emotions and feelings, those consulted fre-quently found themseives at a loss to help those who sought their assistance. With the development of scientific methods in psychiatry, men discovered that they could apply the results of their in-vestigations to the emotionally and mentally ill and thus aid those who had previously been immune to all known sources of help. In this manner, psychotherapy, as it is known today, was born. One practices scientific psychotherapy when he car~ analyze an emotional disorder and then during the course of his dealings with the afflicted person apply the psychological techniques that are the product of fifty years of clinical experi-ence and research. The good therapist must have learning, skill, and experience. Basically, therefore, psychotherapy is nothing more than the age-old practice of aiding others through communication, but now built upon a scientific foundation. It has the added factor that the therapist has a psychological knowledge and skill which his predecessor lacked. Morality and Psychotherapy Since religious men and women are by no means free from emotional and mental disorders, the development of psycho-therapy should have offered a welcome solution to a very vexing and persistent problem. However, owing to the previously mentioned factors, a negative and hostile attitude arose among religious toward the whole movement. As a result of this at-titude, today when a religious superior is faced with the necessity of seeking psychiatric help for a subject, he frequently hesitates 77 RICHARD P. VAUGHAN Review for Religious for a "considerable length of time, questioning the advisability of such a step. Because of the seemingly close connection between religion, morality, and psychiatry, the superior sees in psycho-therapy a potential danger to the faith and religious vocation of the subject. Psychiatric aid has, therefore, become in most instances a last resort. For the most part, this attitude is built upon a false notion of the nature of psychiatric treatment. The treatment of mental illness pertains to the science of medidine. Just as there are specialists in the fields of surgery, obstetrics, and internal medicine, so too there are specialists in the area of mental disease. The specialist in this branch of medicine is the psychiatrist. His training, which consists of three years of concentrated study and work with the mentally ill over and beyond his general course in medicine, adequately equips the psychiatrist to treat the mentally ill. His auxiliaries, the psychologiit and psychiatric social worker, likewise have an in- ¯ tensive training; but the orientation of their studies restricts their activity to psychotherapy and diagnostic testing. The religious who .is psychotic or neurotic is just as sick as the religious with a heart or stomach disorder. And he is just as much in need of treatment. He, therefore, has an equal righ~ to the specialized services of those who have been trained to treat his particular disorder. In all probability, unless he does obtain this specialized care, his condition will grow progressively worse. In view of this fact, the emotionally afflicted priest, brother, or sister is certainly justified in making a request for psychiatric care. And in those cases where the mentally ill are unable to make such a request because of their disorder, superiors have the obligation to see that these sick religious obtain specialized treatment. We are all bound to preserve our life and health. Severe mental diseases sometimes hasten death, and in almost every instance undermine physical health. More-over, mental health is equally as important as physical health for happy and efficient living. The superior, therefore, who disregards the condition of a severely neurotic or psychotic sub- 78 March, 1958 RELIGIOUS AND PSYCHOTHERAPY ject because of an erroneous prejudice against psychiatric treat-ment works a gross injustice upon the afflicted religious. Any Psychiatrist? Granted that a religious is given permission to seek psy-chiatric treatme.nt, the next problem that presents itself deals with the particular therapist to whom the religious is sent. In brief, should a priest, brother, or sister seek the services of any psychiatrist? Obviously, some psychiatrists have a'better reputa-tion than others, just as some heart specialists have a better repu-tation than others. Thus, it seems needless to say that religious should seek out the best possible psychiatric treatment available in the area. This means that the therapist should be competent in his profession.One of the foremost characteristics of a com-petent psychiatrist, in addition to knowledge and skill, is a deep understanding and respect for the person of his patient. These two factors result in a relationship between the patient and the therapist that becomes the cornerstone of successful treatment. Understanding and respect naturally include an appreciation of the religious and moral convictions of the patient, since these are an integral part of'his ipersonality. Thus, contrary to the thinking of a number of priests and sisters, the competent psychiatrist does not try to undermine the faith and moral principles of his patient but rather accepts these convictions. He knows that he has had no specialized training in religion and morality which would qualify him as an authority in these areas, Furthermore, he looks upon these areas as foreign to his "function as a professional man. Should a religious problem arise with a patient, he sends the patient to a specialist; namely, the priest who is a trained theologian. Thus, any conflict that might arise between morality and psychiatry is the product of incompetency rather than the natural outcome of the psychotherapeutic process. A Catholic Psychiatrist? One of the questions which is most frequently asked is whether a Catholic should seek the services of a Catholic psy- 79 RICHARD P. VAUGHAN Review for Religious chiatrist in preference to those of a non-Catholic. This question is especially pertinent when one is dealing with a religious who is in. need of psychotherapy. If there is a choice between two psychiatrists who are equally skilled, but one is a Catholic and the other is notl then it would seem that the better choice would be ~he Catholic. The reason for such a choice does not rest upon moral issues, but rather upon the need for full under-standing of the patient. A Catholic psychiatrist is in a much 'better position to understand the religious life and all its implications than the non-Catholic. Thus he is more likely to be able to offer greater assistance to the mentally-ill religious. However, it sometimes happens that a particular non-Catholic psychiatrist has a deep interest in priests, brothers, and nuns and, as a result, has spent considerable time and effort in trying to gain an appreciation of the religious life. In such instances, it may well be that the non-Catholic psychiatrist is equally as well equipped to treat the religious as the Catholic psychiatrist. It should also be noted that the fact that a psychiatrist is a Catholic does not mean that he is a good psychiatrist and capable of treating religious. Some Catholics have little understanding of or sym-pathy for the religious life. In those few cases where religious and moral problems are deeply interwoven with the neurotic co.ndition, the Catholic psychiatrist who is well versed in his faith is in a considerably better position to help the religious patient than the non-Catholic, because he has a better understanding of what his patient is trying to convey to him. It is needless to say that in these instances the priest with training in psychotherapy is in a unique position. Unfortunately, however, there are very few priests who have sufficient skill and experience in psychotherapy. In the majority of psychological problems found among religious, however, faith and mo.rality play a relatively minor role. Generally speaking, the roots of the disorder spring from those periods of life which preceded entrance into the convent 80 March, 1958 RELIGIOUS AND PSYCHOTHERAPY or cloister. The conflicts" and problems that have to be faced are of such a nature as to be experienced by any patient, re-gardless of faith or walk of life. In these instances, psycho-therapy aims at helping religious get at the source of the neurosis and then change the patterns of thinking and feeling that pro-duce the condition. Thus, for many emotionally disturbed religious the non-Catholic psychiatrist who has some under-standing of the religious life is adequately equipped to handle treatment. Conclusion The pr~actice of psychotherapy is a rapidly developing method of treating mental illness. Because of certain negative attitudes and a lack of understanding, many religious hesitate to make use of it or turn to ~t only as a last resort. As a result, numerous priests, brothers, and sisters needlessly continue to suffer untold anguish from the various forms of mental and emotional illness. In as much as mental and emotional dis-turbances disrupt the whole personality and hinder advance in the spiritual life, this usually unfounded distrust of psychiatry is in all likelihood damaging the growth of the religious 'spit:it in our country. Summer Sessions (Continued from page 72) understanding of the teaching of the Church. Further information will be gladly supplied by the Director of Admissions, St. Bona-venture University, Olean, New York. The Theology Department of Mai'quette University will offer two non-credit summer institdtes from June 30 to July 12. An institute on canon law for religious will be conducted by Father Francis N. Korth, S.J., J,C.D., a specialized lecturer and consultant in canon law. The institute will provid~ a thorough course in the current church law for religious. Although the lectures are designed especially for superiors, mistresses of novices, councilors, bursars, and others engaged in administrative or governing functions," other religious would profit from the course. These lectures will be held in the mornings. In the afternoons an institute on prayer will be 81 SUMMER SESSIONS conducted by Father Vincent P. McCorry, s.J, author, professor, and spiritual director. The purpose of the institute is strictly prac-tical: to provide for an interested group such exposition and direction as will enable the individual religious to practice mental prayer with greater fidelity and profit. Campus housing for the institute par-tidipants will be the new Schroeder Hall. For further information write: Director of Summer Institutes, Marquette University, Mil-waukee 3, Wisconsin. Graduate courses in theology leading to the Master of Arts degree will also be offered. The two introductory courses i:or those students entering the graduate theology program are: Fundamental Theology which will be taught by Father Bernard .L Cooke, S.J'., S.T.D., of Marquette University, and the Church of Christ to be conducted by Father Cyril O. Vollert, s.J., S.T.D., professor of theology at St. Mary's, Kansas. For advanced students, The Unity and Trinity of God will 'be taught by Father John J. Walsh, s.J., S~T.D., of Weston College, Weston, Massachusetts; and Father R. A. F. MacKenzie, S.J., S.S.D., of the Jesuit Seminary, Toronto, Canada, will conduct the course on Special Topics in Scripture. For further information about the program write to: The Graduate School, Marquette University, Milwaukee 3, Wisconsin. In the Canadian capital, the Pontifical Catholic University of Ottawa offers courses in its summer school, July 2 to August 6, leadin~ to the degree of Master of Arts in Sacred Studies. The curriculum stresses the kerygmatic presentation ot: theology. It is planned particularly to meet the needs of sisters and brothers teach-ing religion, and of novice mistresses or others giving religious or spiritual instrudtion. These courses are also open to students work-ing toward other degrees. The summer school offers a separate series of courses in sacred studies in which the language of instruc-tion is French. For the sacred studies prospectus and the complete summer school announcement, write: Reverend Gerard Cloutier, O.M.I., Director of the Summer School, or Reverend Maurice Giroux, O.M.I., Head of the Department of Sacred Studies, University of Ottawa, Ottawa 2, Canada. Immaculate Heart College, Los Angeles, California, will open a iix-week summer session on June 24. An extensive liberal arts program leading to the Bachelor of Arts and Master of Arts degrees will be supplemented by workshops in art, drama, language arts, and library science. T[fe curriculum of undergraduate courses lead-ing to a Certificate in Theology will be continued this summer. The Immaculate" Heart Graduate School will ina~ugurate a new depart-ment of religious education, offering a major ia theology and minors in Sacred Scripture or church history. Elective courses will be given in Catholic Social Thought and Liturgy. Designed especially to prepare teachers of religion ~•or high school and college, this program .is open to those who hold a Bachelor of Arts degree from an accredited college (with a major in any field) and. have sufficient (Continued on page 128) 82 A Sense Balance Robert ~X/. Gleasonr S.J. IT IS CHARACTERISTIC of Christian doctrine to maintain the delicate balance between extremes. Moreover, without los-ing hold of any aspect of a" complex truth, the Church unites all its elements in a synthesis that throws light on each of them. And the Christian himself is often called upon to do something of the same sort in his spiritual life. He has to tread a careful path between attitudes which are apparently opposed, though each of them reflects some truth. This di~i-culty is sometimes experienced when the Christian soul ap-proaches the antinomy between the natural and the supernatural or between what we migh't call the accent of optimism and the accent of pessimism in Christianity. For both currents, opti-mism and pessimism, have played an historic role in Christian thinking; and both seem destined to be with us for ~quite awhile. Each of these perspectives is capable of dangerous exaggeration', ~for Pelagianism is an overblown optimism and Jansenism is pessimism run riot. As an examl61e of a thoroughly unchristian pessimism, we might point to those words of the French novelist Andr~ Gide: "Commandments of God you have embittered my soul; com-mandments of God you have rendered my soul sick; will you never draw a limit? Will you go on forever forbidding new things? Is all that I have thirsted for as beautiful on earth, forbidden, punishable? Commandments of God you have poisone.d my soul." Gide was a tortured personality, even to the end of his life; and in these lines we can perhaps glimpse a reason for his unhappiness. For they reveal a fundamentally unchristian point of view, a thoroughly pessimistic point of view that perfectly reflects his Calvinistic background. In striking contrast to those lines are two sentences from St. John's Gospel which are almost startling in their optimism. 83 ROBERT W. GLEASON Review for Religious In the tenth chapter of that Gospel, Christ the Lord, the Alpha and Omega of truth, gives us a summary of His plat-form. "I am come that you may have life and have it more abundantly." In this direct utterance Christ enuntiates a posi-tion of relative optimism. He explains the purpose of His existence as Incarnate Word, both God and Man, and He explains it in terms of an increase of life---an optimistic point 'of view, surely. He put it in other words at other times, but they all come down to the same thing in the end. He also said: "Those who are well have no need of a doctor; I am come to the sick." And He said: "I am come to rescue all that which was in the act of perishing." But perhaps the clearest expression of His purpose is that simple declaration: am come that you may have life and have more of it." In that one line Christ compressed the whole spirit of what we might call Christian optimism. It has taken philosophers and theologians a good many years to unravel some of the implica-tions of the program summed up in these few words. God has planned a new life for us; He has planned to expand, to increase our capacity for living beyond any capacity we might have dreamed of. In fact, He has planned for us an entirely new grade of life~-known as the life of sanctifying grace. The story of Christ's coming we usually call the Gospels; and the Gospels, the e.vangels,are the great and good news, the announcement of the definitive victory of this new life over death, over sin, and over Satan. As the whole of human history unfolds before us centered in this momentous figure of Christ in whom God wrote the definitive chapter of the history of our salvation, we cannot but feel the optimistic position in which we Christians of these latter days find ourselves. The victory belongs to the Christian; that is the meaning of Christ. The victory over death, sin, and Satan is ours. Is ours, we must say, not will be ours, for Christ, our Victory, already exists. We have conquered in Him; and 84 Ma~'ch, 1958 A SENSE OF BALANCE the victory is ours for we ,are not separated from the conquering hero, rather we are closely united by physico-mystical ~bonds to Him who has the victory, who won it on Calvary. There is one of our race and family, one of .us, crowned with victory in the glory of the Trinity in heaven. And His victory i.s ours for He did not enter into it as an isolated individual alone, but as the Head of the Body, His Church, .of which we are mem-bers. The Head of the great column o.f humanity to which we belong has already entered upon His triumph; and, if we but remain united to Him, our victory too is assured and inevitable. After the conquest which was Calvary, then, there is really no place in the Christian life for a depressed pessimism. There is no place for a spirit of defeatism. There is no place for a small-spirited, mean-spirited mentality. We are the victors al-ready, and ours is a ~spirit of optimism. Despite this, life still has its dangers and its difficulties. The roses did not lose their thorns on Easter day. Because this is true, the Christian must be realistic about the dangers ~nd the difficulties of life. His traditional asceticism, maintained in a spirit of optimism, will preserve him from both'. But at bottom there still remain two fundamentally opposed ways of looking at life. One we have labeled pessimistic, and Gide's words exemplify it. The other we may call optimistic, and the words of St. John are its charter. The pessimistic attitude is negative. It is a depressed view 6f things ifi wh~ich the vic-torious Redemption which has already taken place appears to be forgotten. It might seem a~ though such an attitude could never creep into authentically Christian li~es, yet, since error is al-ways possible, even for the well-intentioned, such negati~,e at-titudes have not been entirely unknown even among earne'st Christians. It is surprisingly easy t6 drift into these" dangerous waters, particularly if one's theological perspectives are' awry. This will be clear if we think for a moment on the rigfi't and the wro_ng understandings of certain religious realities. 85 ROBERT W. GLEASON Review fo~" Religious Consider, for example, the way in which these two classes of souls, the negative and the positive, approach the great mystery of God. The negative ~oul will light at once upon certain isolated texts from Scripture and come up with a picture of God as a hard Master who reaps where He did not sow, who lies hidden in the shadows of our life, always prepared to fall upon us in a moment of surprise and seize us in some misdoing or sin. The God of these people is a hard God, ready at any moment to drag out the account books and show us our deficits, not omitting the idle words. Alas, if God takes to playing the mathematician, how few of us can endure. For as the De Pro/undis puts it: "Lord, if you take to numbering our in-iquities, who ot: us shall survive?" ,. The attitude of the op.timistic Christian, on the other hand, is quite different. He knows that God is the absolute Lord and Master, the unapproachably holy and just one, the transcendent, the totally.other. But He also recalls God's recorded definition of Himself, "For God is love." St. John gives Us this phrase, and St. John was neither pietistic nor particularly poetic. He was an excellent theologian, the best in this respect of all the evangelists; and his definition is inspired. God' is indeed a just God, but He is als0 a justifying God. He justifies us irz His sight by the free, undeserved gift of His grace. He is indeed a demanding God--"I am a jealous God"--but He is never hard, uncomprehending, or cruel. He is very demanding, and His demands are ever-increasing. But they all go in the same direction. For they all rgquire us to accept more from Him. God insists that we prepare ourselves, with His help, to receive His floods of generosity. He asks us, to be sure, for ~more--more acceptance, more readiness to receive the new gifts He has laid up for us. His demaads are the demands of one who loves, not the demands of a suspicious bank auditor. We see somewhat the same contrasts if we look at the way these two classes of souls regard man himself. For ~he 86 March, 1958 A SENSE OF BALANCE pessimistic soul, man is essentially/ a spoiled creature, a ruined, unbalanced creature all too heavily laden with the effects of original sin. Evil seems so often triumphant in him. Hell is always just around the corner. Satan appears to 'be the real victor in this world, and man is his victim. Man is a poor thing; his nature is fallen. The phrase "fallen human nature" is repeated even with a certain relish. Fallen indeed, but fallen and redeemed, replies the Christian soul. We cannot underrate the Redemption of Christ our God. Satan is not triumphant. His back was broken on a certain hill outside Jerusalem, and the victory of Christ is written large for all to see who have eyes to.look upon a crusifix. Man is no .ruined, spoiled .creature, half-demon and victim of his own determinisms. He is the spoils of the victory of Christ. He is the prize of the Redemption, won in the sweat and the blood and the tears of Calvary and valued at a great price, bought with no blood of oxen or goats, but with the blood of Him who is God. In. the center of :all creation stands Jesus Christ, and with Him stands man. We two, He and I, are members of the same race, members of the same family. Where sin did abound now grace does superabound. Grace it is which replaces sin at baptism and raises us to the heights of quasi-equality, where we can claim the friendship of the God of the Old and the New Testaments. We Christians are a family with a great tradition. We are wounded but remade and more marvelously remade, for God does not do a poor patchwork job when He repairs us. In our family we have legions of martyrs, men like us. We have legions of virgins, men like us. We have legions of con-lessors in our family, and t.hey have all put their merits at our disposal for this is only normal in a loving family. When we turn trrom the question of the meaning of God and of man to the third great problem of the spiritual life, the 87 ROBERT W. GLEASON Review for Religion,s meaning of creatures, we find the same two contrasting attitudes. For the negative, pessimistic soul creatures are all deformed, twisted beings with little value or meaning in themselves. They are only tenuous beings serving us as instruments. In general they are things to be feared, for they are all traps for the unwary soul. They all conspire to ensnare man and to destroy him. But the genuine Christian insight discovers in creatures.a meaning, and a dignity of their own; for they, too, are mirrors of God. The sacred humanity of our Lord is a creature; and, if it is a net, it is a net designed to catch and save us--that I may be caught by Christ, says St. Paul. The wine at Mass and the water at baptism and the oi! of 'confirmation . . . all are creatures. We live in a sacramental universe in which all crea-tures speak of God. For they are the means God has given us to form us as His children. They are called by" a wise and ancient writer "our viaticum," our sustenance during this period when we are on the way. It is on creatures that we practice our apprenticeship in the art of loving God. They do demand of us a wise, lucid, and generous choice; but they 'are not evil. We learn much about loving God from our use of them--a use that can take many forms from contemplation to absention. Creatures always have a role to play in our lives, and we cannot forget that we too have a role to play in theirs. We have to reconsecrate them to God and rededicate them to Christ, the Center and Owner of all cre~turedom. We have to bless them by our use and stamp them with the image of the risen Lord. Does not the Church write special blessings for such shiny new creatures as typewriters and fountain pens? In doing so she resp'onds to the age-old appeal of creaturedom for its redemption. For the very material world about us groans for the day of its liberation, and we are called upon to extend to it the effects of the Redemption.~ 88 March, 1958 ASENSE OF BALANCE Of course, with such different conceptions of the world, the two classes of souls we have been envisaging will regard the moral or spiritual life in very different lights. For the negative soul the moral life is a long battle, a series of prohibitions, an ever-expanding Decalogue that is purely negative. Above all, one must be on his guard to do nothing to .anger a God who is always ready for anger. Do nothing that can be punished . . and there is almost nothing that is not tainted in some fashion, and so punishable. Such a view, replies the truer Christian, is essentially in. adequate. The moral life consists above all in living, in doing something, in being something. It consists in life and an expansion of our divinized life so that we may live for God and gro.w in love and make our talents fructify. Virtues ire not negative dispositions but positive .dispositions. And prime among all the don'ts on that list is the one great and transcendently great do. "Thou shalt Love the Lord thy God." The spiritual life is not one long escapism. It is not a flight from life. It is a positive living of love for God and my neighbor. The Christian soul's apostrophe would run quite differently from Gide's. "Commandments of God," the Christian would say, "you are all so many-signposts on 'the road toward the lasting city; you point out the road to love and of developing life to foolish humanity. And if I but read you right, you are all so many declarations of love on the part of God for me. Commandments of God, you indicate and you preserve all that life has to offer that is beautiful and worthy of search. Without you beauty would dry up from the face of a scorched earth." The pessimist has an unrealistic view of God and the world, for he lives as though the Redemption had an incomplete efficacy. The realism of the Christian's optimism takes into account both his own weakness and the power of God who has conquered the world. The pessimist's view is an incomplete view and an incomplete truth; it needs to be completed with 89 COMMUNICATIONS a real assent to the truth of the Redemption, gloriously accom-plished. For an incomplete truth is a half-truth, and a half-truth is nearly as dangerous as a lie. Communica!:ions More on Delayed Vocations (See REVIEW Fog RELIGIOUS, May', 1957, page 154) Reveiend Fathers: The Congregation of Handmaids of the Sacred Heart of Jesus professes a special worship of reparation to the Sacred Heart of Jesus, above all in the Blessed Sacrament. This spirit of reparation is concentrated in daily adoration before the Blessed Sacrament exposed, and offered in an active apostolate in the education of youth, retreat work, catechetical instruction, and foreign missions. The spiritual training is based on the rules of St. Ignatius. The Handmaids have some sixty houses throughout the world. The mother house is in Rome. Mission work has taken 'root both in South America and in Japan. A future field of work is opening up in India. The foundress of the congregation, Blessed Raphaela Mary oic the Sacred Heart, was beatified in 1952, only twenty-seven years after her death. Her process of canonization is now,going on. Candidates are accepted up to the age of thirty. Those who wish to dedicate themselv'es to domestic work are accepted up to the age of thirty-eight. We accept widows. Our novitiate is located in Haverford, Pennsylvania. Private retreats, may be made there by a candidate to decide her vocation. Mother Maria Angelica Iq'an, A.C~J. Handmaids of the Sacred Heart of Jesus 700 East Church Lan~ Philadelphia 44, Pennsylvania OUR CONTRIBUTORS RICHARD P. VAUGHAN, an assistant professor of psychology at the University of San Francisdo and a staff member of the McAuley Clinic, St. Mary's Hospital, is currently engaged, in psychotherapy with religious men and women. ROBERT W. GLEASON is a professor of dogmatic theology in the Graduate School of Fordham University, New York. DANIEL J. M. CALLAHAN is professor of ascetical and mystical theology at Woodstock College, Woodstock, Maryland. C. A, HERBST is now a missionary in Seoul, Korea. 9O The Pert:ec(: Pa!:l:ern t:or Religious Lit:e Daniel J. M. Callahan, S.J. DIVINE REVELATION assures us of our elevation to the supernatural state and of'the o.rganism which equips us for life and action on that superhuman level. The question immediately presents itself: Who will inspire us to respond to God's .beneficence and supply the pattern for such a life? God predestines us to be, not creatures only, but His children through adoption and heirs of His beatitude. ~Voblesse oblige; rank has its obligations; nobility of station demands nobility of con-duct. As God's children we should resemble our Father in our conduct no less than in our nature, and such is the injunction placed on us by Christ: "~ou therefore are to be perfect, even as your heavenly Father is perfect" (Matt. 5:48) and resumed by St. Paul in his letter to the Ephesians (5:1): "Be you, there-fore, imitators of God, as very dear children and walk in love, as Christ also loved us." To imitate God we must first know Him, and this is one reason why He has manifested I-Iimself to us. in His Son and through His Son. It is by means of the Incarnation that the Son has revealed to us the Father. Christ, the incarnate Son of the Father, is God brought within human reach under a human expression, and in Him and through Him we know the Father. In reply to Philip's request: "Lord, show us the Father and it is enough for us," Jesus said to him, "Have I been so l~ng a time with you, and you have riot knowa Me? t~hilip, he who sees Me, sees also the Father . . . I am in the Fathe.r and the Father in Me" (John 14:8 ft.). To know and imitate God, we have only to know and imitate H~s Son, who i~ the expression at once divine and human of the perfec-tions of the Father. Jesus is perfect God and perfect, man, and under both aspects He is the ideal for every one, for religious most of all. 91 DANIEL J. M. CALLAHAN Review for Religio~ts He is the natural Son of Go,d, and it is His divine sonship that is the primary type or pattern of our divine adoption. Our filiation is a participation of His eternal filiation; through Him and from Him we share in divine grace, are in reality God's children and partake of His life. Such is to be the fundamental characteristic of our likeness to Jesus, the indispensable requisite for our sanctity. Unless we possess sanctifying grace, we are dead spiritually; and all that we can do is of no strict merit entitling us to our everlasting inheritance. We shall be coheirs with Christ only if we are His brethren through habitual grace. Here it may not be amiss to examine our appraisement of sanctifying grace, our prudence in safeguarding it, and our diligencd in its increment in our souls. Do we ~ippreciate its embellishing effects and how unlovely and helpless we are with-out it? Mortal sin alone despoils us of this precious treasure; and, because we are subject to temptation from within and from without, it is expedient, at least occasionally, to probe our atti-tude to sin, to the frailties and perhaps unmortified passions that induce it, and to the constructive measures to be adopted. Growth is the law of life, and it is through the cultivation of the theological and moral virtues that we are to fortify and expand our supernatural life. . Every least good action per-formed with the requisite intention by one in the state of grace, as well as every sacrament worthily received, effects in us an iricrease in grace and in all the infused virtues. Christ is in truth a perfect man, and in this He is for us the attractive and accessible model of all holiness. In an in-comparable degree" He practiced all the virtues compatible with His condition. He did not have faith in God, for this theo-logcal virtue exists only in a soul which does not enjoy the immediate vision of God, a vision that was Christ's privilege from the mbment of the Incarnation. He did, however, have that submission of will inherent in faith, that reverence and adoration of God the supreme truth that imparts to faith its excellence. Neither did Christ possess the virtue of hope in the proper sense, 92 March, 1958 PATTERN FOR RELIGIOUS LIFE since the function of this 'virtue is to enable us to ddsire and'to expect the possession of God and the means necessary for its attainment. Only in the sense that Christ could desire and expect the glorification of His body and the accidental honor that would accrue to Him after the Resurrection, could He have hope. Charity He possessed and practiced to a supreme degree: the purest love of the Father and of His adopted children in-undated His soul and motivated His activities. Love unites the wills of the lovers, fusing them into oneness of desire and con-duct. Christ's first act in entering into the world was one of ardent love: "Behold I come . . . to do Thy will, O God" (Matt. 10:7), and His subsequent life was the prolongation of His initial sacrifice: "Of Myself I do nothing He who sent Me is with Me; He has not left Me alone, because I do always the things that are pleasing to Him" (John 8:26 ft.). Our Blessed Lord's soul was adorned with all the moral vir-tues: humility, meekness, kindness, patience, prudence, jus-tice, temperance, chastity, fortitude, zeal, each in its own per-fection. His every least action glorified and eulogized His Father, and was the object of the latter's complacency, as voiced by Himself: "This is My beloved Son in whom I am ~ell pleased" (Matt. 3:17), a proclamation which covered everymome.nt and every deed of Christ's life. His actions as man, while in them-selves human, were divine in their principle, for there was in Him only one person, a divine person, performing all in union with the Father and in the most complete dependence on the divinity and therefore confdrring on the Father infinite glory. Religious, obligated by their state to strive for perfection, have need of an ideal, of a perfect pattern to be realized in their lives. Mere human beings are too imperfect. God in His divine nature seems too distant from us and beyond our repro-duction. The God-man is the consummate ideal for all, at all times, for childhood, youth, maturity; for the hidden, public, apostolic, and suffering life. There is no phase of human life' which He does not exemplify, illustrate, adorn, and enoble. 93 DANIEL J. i~I. CALLAHAN Review fo~" Religious Far from resembling the cold blueprint of the architect or the lifeless page of our favorite author, Jesus is always the most attractive and appealing man who lived in circumstances similar to our own; and, while He enlightens our mind, He awakens love and emulation in the will, meanwhile offering the necessary strength and the assurance of ultimate success. In our endeavor to fashion a Christlike character, obviously there is need of intelligent interpretation. As we turn over the pages of our New Testament, often we read of deeds that were the outcome of superhuman power and clearly beyond us. However, even in such instances we can fall back on the spirit and motive of these achievements. Christ used His infinite ¯ power, not for His selfish aggrandizement, but for the honor of the Father and the benefit of souls--a procedure within our finite reach and sedulously to be duplicaked. In our attempt to imitate Christ we are constrained by the nature of the case to reduce His traits to terms of human capability. We cannot, for instance, forgive sins against God; but we can pardon offences against self. We are unable immediately to cure the sick, but we can alleviate their sufferings by sympathy and kind-ness. We may not be permitted to spend the night on the mountain in prayer with Jesus, but we can cultivate the spirit of communion with God amidst our activities throughout the day and pray with attention when we do pray. We may not be in a position to teach with authority, but we can say a salutary word of instruction and counsel when occasion offers. We may not hope to die for mankind, but we can sacrifice our-selves for the convenience and happiness of our fellow religious. 'We are not called on to undergo the scourging and the crown-ing with thorns, but we are expected to endure a little pain or accept a humiliation without becoming ill-tempered and render-ing others miserable. We cannot redeem the world from sin, but we can exercise zeal in promoting the fruits of the redemp-tion by shunning sins ourselves and prudently doing what may be feasible to draw our neighbor to a better life. Thus, every- 94 March, 1958 PATTERN FOR RELIGIOUS LIFE where we can reduce our Lord's example to the humbler terms of ordinary life; and, out of the result, together with appropriate precepts from His moral teaching, we can construct for our-selves an ideal which, ever haunting our minds, is to be pon-dered and realized, or at least aspired to systematically in shap-ing our lives. "A Christian is another Christ" applies with' additional force to every religious. These have dedicated their lives to Jesus in order to share through sanctifying grace in His divine filiation and to reproduce by their virtues the features of His asceticism. To ambition a career so sublime, far frora being presumption, is God's eternal design for them and His sincere will Jesus said: "I am the way, and the truth, and the life. No one comes to the Father but through Me" (John 14:6). Such is the pattern faith proposes to us, truly transcendent and yet easy of access, since through grace we share in the divine filiation of Christ and our activity is supernaturalized. Clearly we keep our personality, remaining by nature merely human creatures. Our union with God, however intimate, is accidental, not substantial; but it in-creases in perfection the more the autonomy of our personality, in the order of activity, is effaced before the divine. If we "desire to intensify our intimacy to the extent that nothing interposes between God and us, we are to renounce not only sin and willfdl imperfection, but moreover we are to despoil ourselves of our personality in so far as it obstructs perfect union. It is such an obstacle when our self-will, our inordinate self-love, our suscepti-bilities lead us to think and to behave otherwise than in accord-ance with the divine will. The habitual attitude of soul which wills to keep in everything the proprietorship of its activities seri-ously hampers familiarity with God. We must, therefore, bring our personality to a complete capitulation before Him and make Him the supreme, mover of our thoughts, volitions, words, and actions, entire life. Only when we have divested ourselves of our excessive attachment to self and to other creatures, in order to surrender ourselves to God in absolute dependence on His good 95 DANIEL J. M. CA~LAHAN pleasure, shall we have attained to the perfect imitation of Christ and be able to say with St. Paul: "It is now no longer I that live, but Chrisf lives in me. And the life that I now live in the flesh, I live in the faith of the Son of God who loved me and gave Himself up for me. I do not cast away the grace of God" (Gal. 2:20-21). And we should apply to ourselves his plea to the Romans (12:.I): "I exhort you therefore brethren, by the mercy of God, to present your bodies as a sacrifice, living, holy, pleasing to God, your spiritual se~rvice. And be not conformed to this world, but be transformed in the newness of your mind, that you may discern what is the good and the acceptable and the perfect will of God." Christ is the head of the Mystical Body of which we are the members, and there should be identity of life and conduct in both. He has merited for us the courage and strength ¯ requisite; and divine revelation assures us that with Him, in Him, and through Him we are competent to travel the one and only way to the Father. Our persevering endeavor consequently should be to know Christ more thoroughly and more intimately through prayer, study, and our manner of life: "He who has My command-ments and keeps them, he it is who loves Me. But he who loves Me will be loved by My Father and I will love him and manifest Myself to him" (John 14:21). Love issues from knowledge, and love adjusts our daily conduct to that of Jesus. This was the mind of St. Paul when he reminded his converts of Ephesus that they were to be: "No longer children, tossed to and fro and carried about by every wind of doctrine devised in the wicked-ness of men, in craftiness, according to the wiles of error. Rather are we to practice the truth in love and to grow up in all things in Him who is the head, Christ . Be renewed in the spirit of your mind, and put on the new man which has been created acdording to God in justice and holiness of truth" (Eph. 4:14- 24). To accomplish in us this transformation is the precise pur-pose for which Jesus comes to us in Holy Communion. 96 The MighI: o1: C. A. I-.lerberI:, S.J. A meditation made at sea enroute to the Korean missions AS THE S. S. Fair/~ort plows her way through the wild Pacific a few thousand miles out of San Francisco, the thought that strikes one forcefully is the thought of the might of God. Religious seem not to emphasize this attribute of God so much, seem almost to de-emphasize it, in fact. It is rather God's love and mercy that occupy their thoughts and prayers. Yet in God's mind and in that of His Church, His almighty power stands out. "I believe in God, the Father. al-mighty, Creator of heaven and earth." The creator-creature relationship is most fundamental to all religion. Only the Al-mighty can create. In the creed, both in and outside of Mass, "almighty" is the only attribute of God mentioned at all. And how often the official prayer of the Church begins with "al-mighty!" The Old Testament is full of almighty God, the God of armies, and very, very often the God of the sea. As I sit here on the boat-deck reading the Invitatorium of the Office I pray: "His is the sea: for He made it" (Ps. 94:5). Only He could. One realizes that more and more as one looks out or~ the vast circle of water stretching away to the horizon in every direction. Yet those are only a few of the seventy million square miles of the Pacific. God reaches from end to end of it mightily, up-holding every particle of it by the word of His power. A great artist works miracles with his brush and a little pair~t. He tries to imitate nature. What a masterpiece the almighty Artist creates in each sunset at sea! Tonight, Hallo-ween, I watch the sun sink into mountains of gold and silver clouds and make the whole ocean a cauldron of blazing gold. There is no imitation of nature by this Artist; He is at play 97 C. A. HF_~BST Review for Religious creating the most exquisite origina!. The more delicate shades and colors come. as the evening deepens. This is the time for the most loving and awesome thoughts of God. Somehow, on this particular night, I cannot help thinking of the little lights flickering on each grave in southern Austria on All Souls' eve. As the last rich violet cloud is absorbed into the night up north toward Siberia, I think of the suffering, silenced Church behind the iron curtain. The moon is high in the east now, building a silvery bridge to the Philippines three thousand' miles from here. The shep-herdess of the night is queen over her flock of woolpack clouds. She is a type of Mary, our queen, reflecting the light of her Son as the moon does. The stars seem so near and companion-able out here so far away from home and everyone. The big-gest and brightest are the ones we long to see in the crown encircling the head of the Artist's virgin mother. We constantly hear of the power and destructive force of typhoons. We are running into the typhoon area now. Again, we are reminded of the might of God: God of old came in the whirlwind. We struck south several hundred miles in order to get away from the wild weather the equinox brings to the north Pacific but ran into a gale. As the wind thunders through the gear fore and howls through the rigging aft and one sees the angry ocean all around, one feels very small and helpless. The largest ship is a tiny toy in an angry ocean. It is good to be at peace with the Almighty out here. I think of the heavy toll the ocean has taken. How many a guardian angel has had to plead the cause of his charge in these depths! Perhaps the angel of the Pacific helped him. Countries have their angels to watch over them, the Scripture says. Should not these boundless waters have one, too? The Far East radio network out of Tokyo is telling us these days of the troubles in Egypt and the sinking of ships in the Suez Canal. Their number is zero compared with the burden 98 Marck, 1958 THE MIGHT OF GOD this north Pacific bears. What are the secrets of the sea? They have always enticed man. But to them again only the almighty mind of God can reach. One of the mates says there are eight thousand feet of water under this ship; ahead of us there are forty thousand and more. What lies down there and what goes on down there only God knows. Uncounted ships and men have perished here. Here the almighty Judge sat enthroned to pass the sentence of justice and mercy on many a lonely,child of God since Pearl Harbo.r struck. Only He and this restless, silent ocean know the anguish of those-days. Time means nothing to the great timeless One. But its mystery, too, confuses us. We have just crossed the one hundred and eightieth meridian and passed from Monday to Wednesday. There will be no Tuesday for us this week. But for us time is the stuff of which we make our eternity. God gave it to us for that and it goes by quickly. For wasted time and every idle thought we shall have to give an account. Such an occasion as this is like the year's ending. It gives us pause for some serious thinking on the value of time. Here one is impressed by almighty God's providence, too. Large albatross-like birds, "gooney birds" the seamen call them, have been following the ship since San Francisco. For hundreds, even thousands of miles now, they have been following: soaring, soaring all the while, never flying or exerting themselves. Beauti-fully colored little birds appear, too, just out of nowhere, catch-ing insects and feeding, then resting on the water. They are very content ' and carefree. ~At night they sleep on the sea. Naturally there come to mind some of the most consoling words the almighty Christ spoke in the Magna Carta He gave His Church: "Look at the birds of the air; they do not sow, or reap, or gather into barns; yet your heavenly Father feeds them. Are you not of much more value than they?" (Matt. 6:26). A school of porpoises went sporting by today. Their omnipotent Father has given them a happy disposition. They 99 C. A. HERBST are playful and friendly to men, yet are one of the few watery creatures a shark holds in dread. Then a whale went spouting by: big, showy, always attracting attention, but terrible, too, in his way, and almost the hero of the sea since Moby Dick. How big the Almighty has made him, the largest of all known animals, to supply so many products for man! In the evening, as I say the fifth glorious mystery, the Coronation of Offr Blessed Mother Queen,of Heaven, I look up into the big comfortable-looking clouds "over the East China Sea towards Nanking and Shanghai. I wonder what our Lady of China is thinking about tonight. A missionary to China wrote: "Our men are still rotting in Shanghai. They really must be suffering now because the winters in Shanghai are grim." Mary was assumed and crowned for China, too, even for today's China. This evening we are slipping through the East China Sea toward Korea. Off to the right over fifty miles of beautiful blue water to the northe~tst lie Nagasaki and Nagasaki Hill, the hill of the martyrs. Again I think ~f the might of God: how these poor frail men needed His .almighty arm to support them in the terrible torment they had to undergo. Three hundred years later came to the same spot a manifestation of might of another kind; August, 1945, brought the atom bomb that smashed this same Nagasaki to pieces. The power of God, at work in the death of the martyrs and the fissure of the atom, is also bringing a second spring to the Church in Japan. As we pass among the countless rocky islands along the west coast of Korea, mighty China lies four hundred miles to the west over the Yellow Sea. Its iron curtain closes her to Christ toda~ as her exclusiveness made her impenetrable to St. Francis Xavier four hundred years ago. But all things are pos-' sible to almighty God. The length of His arm is not shortened. The exquisite sunrise over the hills around Inchon Bay at the end of this voyage seems like a promise that in these Far Eastern lands the might of God will bring forth a rich harvest. I00 Survey oJ: Roman Document:s R. F. Smlth~ S.J. IN THE FOLLOWING pages there will be given a survey of the documents which appeared in the ~cta /Ipostolicae Se~/z's (AAS) during the months of October and Novem-ber, 1957. Throughout the article all page references will be. to the 1957 AAS (v. 49). Motion Pictures, Radio, and Television Under the date of September 8, 1957 (AAS, pp. 765-805), the Holy Father issued a lengthy encyclical which, is entitled IVIiranda/~r~rsus and which treats of the mass communication arts of the contemporary world. After an introduction wherein he gives the reasons why the Church must be interested in the matter of movies, radio, and television and outlines a brief history of previous papal documents on the subject, Pius XII begins the main body of the encyclical, dividing it into four principal parts which treat in succession the following topics: general norms for the movies, radio, and television; the movies; the radio; television. In developing the first principal part of the encyclical, the ViCar of Christ points out that God who communicates all good things to men has also. desired that men themselves share in the power of communication; human communication, therefore, is an activity which of its very nature possesses nobility and if evil is found in it, that evil can come only from the" misuse of human freedom. Because true human freedom demands that men use for themselves and communicate to others whatever augments vir-tue and perfection, it follows that the Church, the state, and the private individual have the right to use the communication arts for their differing purposes. It is blameworthy, however, to maintain that these arts may be utilized for the dissemination 101 R. F. SMITH Review for Religious of matter that is contrary to sound~mora!ity, provided only ~hat the laws of art are observed. Human art, the Pontiff remarks, need not perform a specifically ethical or religious function; nevertheless, if it leads men to evil, then it corrupts its own nobility and departs from its first and necessary principle. To avoid such evils the Church, the state, and the communication industries should cooperate with each other in working for the attainment of the legitimate goals of the communication arts; this is particularly necessary in the case of the cinema, the radio, the television, for each of these arts is a remarkably effective way of large scale communication. Motion pictures, radio, and television, the Pontiff points out, must first bf all serve the truth by. avoiding the false and the erroneous; they must also aim at the moral p'erfecting of their audience, and this especially in th~ case of those enter-tainment programs where vivid scenes, dramatic dialogue, and music are united and which, by appealing to the whole man, induce him to identify himself with the scene being presented. The power of these communication arts to affect the whole man together with the fact that these arts are destined not for a select audience but foi ~he great masses of the people leads the Holy Father to consider solutionsto the moral problems connected with these arts. He accordingly proposes three practical means by which the mass audience can be led to pass a mature judgment on the products of the communication arts and to escape being carried away uncritically by their superficial attractiveness. The first of these means is that of education, whereby men will be given the artistic and moral norms by which the products of communication arts can be ~orrectly evaluated. Accordingly, the Holy Father expresses the desire that training in the right .appreciation of motion pictures, radio, and television be in-cluded in schools of every kind, in associations of Catholic Action, and in parish activities. The second means is that care be taken that young people should not be exposed to programs 102 March, .I958 ROMAN DOCUMENTS which can harm them psychologically and morally. The third means is that in each country the bishops should set up a na~ tional office for the supervision of motion pictures, radio, and television. The second principal part of the encyclical then considers the problems of motion pictures in particular. The bishops should see. to it that the national office of supervision imparts needed advice and information concerning the movies and moral evaluations of current films should be published. The faithful should be reminded of their obligations to inform themselves of the decisions of ecclesiastical authorities ~ith re-gard to films. All those connected with the movie industry, from the exhibitor to the director and the producer, must be mindful of their duty of fostering morally wholesome produc-tions. Finally, the Holy Father urges that the approval and t.he applause of the. general public be generously given as a reward to those motion pictures that are really worthwhile. The third principal part of the encyclical concerns the radio. Listeners should admit into their homes, only programs which encourage truth and goodness. National Catholic offices for radio should attempt to keep the public informed of the nature of radio programs, and listeners should make known to radio stations and chains their preferences and criticisms. The bishops are encouraged by the Holy Father to increase the use of radio for apostolic and doctrinal purpose~, taking care, however, that such programs meet the highest artistic and technical, standards. The fourth part of the encyclical concerns itself with tele-vision which, among other advantages, has that of inducing members of the family to stay at home together. The obliga-tions with regard to television are the same as for the movies and for radio. In the conclusion to his encyclical the Holy Father encour-ages priests to acquire a sound knowledge of all questions per-taining to motion pictures, radio, and television; moreover, as 103 R. F. SMITH Review for Religious far as it is possible and usefu!, they should utilize these aids for their pastoral work. The same subject matter of the communication arts was the topic of the Pontiff's talk on October 27, 1957 (AAS, pp. 961-65), on the occasion of the blessing of the new quarters for the Vatican radio. In the course of his talk the Vicar of Christ pointed out that radio furnishes Christians a new means' for the better fulfillment of the command to preach the gospel to every creature; and he expressed the hope that the new and more powerful.radio station of the Vatican will prove a new bond of unity among the Christian community, since by its aid more peoples will be able to hear the voice of the Vicar of Christ. To Seminarians and Religious On September 5, 1957 (AAS, pp. 845-49), the Pope addressed a group of students from the minor seminaries of France. After encouraging them to look forward to their priesthood with the greatest of eagerness, he praised their clas- " sical studies as an unrivaled means of' developing penetration of judgment, largeness of outlook, and keenness of analysis. The Pontiff concluded his talk to the seminarians by extolling the value of minor seminaries for the good of the whole Church. On July 30, 1957 (AAS, pp. 871-74), the Sacred Con-gregation of Religious published an important decree, M'ilitare servitium, which henceforth will be the controlling legislation in the matter of religious who must undergo military service for at least six months. Full and exact knowledge of all the provisions of the decree can be obtained only by a direct study of the docu-ment, and no more than the principal points of the legislation will be noted here. According to the decree perpetual vows may not be taken unless a religious has already served his required time in the armed forces or unless it is certain that a given religious is immune from such service. During milit.ary sekvice temporary vows are suspended, though in given-cases the major superior can allow a religious to retain his vow~ during such service. 104 March, 1958 ROMAN DOCUMENTS In either case, however, the person involved remains a member of his religio~s institute and under the authority of its superiors. One whose vows are suspended during the period of mili-tary service may leave religion •luring that time according to the norms of canon 637, provided that he has declared his intention of leaving to superiors either in writing or orally in the presence of witnesses. The decree also gives directives concerning temporal possessions acquired during the time of military service and stipulates that between the conclusion of military service and the taking'of perpetual vows there must be a probation period which generally should not be less than three months. The final provision of the decree is to extend the above legislation, where applicable, to all societies liging in common, but without vows. The same Congregation of Religious issued on March 12, 1957 (AAS, pp. 869-71), a decree giving the norms for aggre-gation to the pontifical institute Re~ina 2V~undi. (For the nature and purpose of this institute, see REVIEW FOR RELIGIOUS, January, 1957, p. 25.) Aggregation places a house of studies of religious women under the patronage of the institute Regina Mun~/~" and allows the house the right to confer pontifical diplomas, with the reservation that the highest diploma can be granted only to those students who have studied at least one year at Regina 2"V~unc/i. The decree concludes by noting that a house of studies may acquire a special relationship to Regina 2V~unc/i by reason of a special act of recognition, which, how-ever, does not give the house the right to confer pontifical diplomas. By an apostolic letter dated December 27, 1956 (AAS, pp. 889-94), the Holy Father united the two parts of the Order of the Daughters of Mary Our Lady' under the new title, Order of the Company of the Daughters of Mary Our Lady. Two documents of the period surveyed were addressed to religious orders of men. The first was a letter from His 105 SMITH Review fo~" Religfous Holiness to Very Reverend Michael Browne, Master General of the Order of Preachers. Written on the occasion of the seven hundreth anniversary of the death of St. Hyacinth, the letter proposes the saint as a clear image of the apostolic work entrusted to the Dominican order. On September 10, 1957 (AAS, pp. 806-12), the Pope addressed the members of the general congregation of the Society of Jesus, recalling to their attention their ideals of loyalty and obedience to the Holy See. He urged superiors to be vigilant in their care for re-ligious observance and discipline. The Pontiff insisted on the need for austerity of life to be manifested especially by an observance of poverty involving not only a dependance upon superiors but a moderate use of temporal things and the priva-tion of many comforts. In conclusion the Vicar of Christ insisted, to his listeners upon the need to retain the Society's traditional monarchical form of government. For Laymen and Laywomen A large number of the documents published in AAS during October-November, 1957, were devoted to the role of the laity in the .life of the Church today. In a radio message deliv-ered September 15, 1957 (AAS, pp. 854-57), to the faithful present at the Marian shrine of Mariazell in Austria, the Holy Father touched briefly on the subject of the urgenc.y of the lay apostolate in the Church today; three weeks later on Oc-tober 5, 1957 (AAS, pp. 922-39), th.e same topic formed the subject matter of the long and important allocution which the Pope delivered to the Second World Congress for the Lay. Apostolate. The Pontiff began his allocution by framing and answering the question whether a layman who has an ecclesi-astical mandate to teach religion, and whose professional work is almost exclusively such teaching does not therefore pass from the lay apostolate to the "hierarchical" apostolate. The Holy Father replies to the query in the negative, for the layman possesses neither the power of orders 'nor that of jurisdiction. It is interesting to note that at the end of this part of the allocu- 106 Marck, 1958 .ROMAN DOCUMENTS tion the Holy Father refers to the possibility of re:establishing in the Church deacons who would have no intention of going on for the priesthood. His Holiness does not show himself unsympathetic to this idea, but nevertheless notes that the times are not yet ready for such a practice. The Pontiff continues by noting that it is wrong to dis-tinguish in the Church a purely active element (ecclesiastical authorities) and a p.urely passive element (the laity), for all the members of the Church are called to collaborate in the building up of the Mystical Body of Christ. Even apart from a scarcity of priests, the work of the laity is necessary, for the task of the "consecration of the world" is essentially the work of laymen, intimately associated as they are with the economic, social, political, and industrial life of the world. In showing the relations between the lay apostolate and Catholic Action the Pontiff begins by saying that the lay apostolate is the performance by the laity of tasks which derive from the mission given the Church by Christ. Accordingly, the apostolat~ of prayer and personal example and the Christian practice of one's profession are lay apostolates only in a wide sense of that word; the Pontiff emphasizes, however, that lay Christians who exercise their professions in an exemplary fashion perform an activity that is comparable to the best kind of lay apostolate in the stric~ sense of the word. Catholic Action, the Pope remarks, always bears the char-acter of an official apostolate of laymen. It cannot, however, claim for itself a monopoly of the lay apostolate, for alongside of Catholic Action there always remains the free lay apostolate. In this connection the Holy Father discusses a possible change in terminology and structure which may eventually be put into effect. According to this plan the term. "Catholic Action" would be used only in a generic, sense to signify the sum of organized lay apostolates recognized on the national level by the bishops or by the Holy See on the international level. Each individual movement would then be designated by its own proper and 107 R. F. SM~ Review for Religious specific name and not by the generic term "Catholic Action.;' Each bishop would remain free to admit or reject such or such an individual movement, but he would not be free to reject it on the grounds that of its nature it Was not Catholic Action. Observing that not all Christians are called to the lay apos-tolate in the strict sense of the word, the Pope then notes that the lay apostles will always form an elite, not indeed because they stand apart from others, but precisely because they can influence others. As such, they need to be given a serious formation; and this training of lay apostles should be taken care of by organizations within the lay apostolate itself, though diocesan and religious priests, secular institutes, and women religious should assist in this formation. The final part of the allocution is devoted to a detailed consideration of the many areas where lay apostles are urgently needed today; and the Roman Pontiff concludes his allocution by urging his listeners to conquer the world, but only by the weapons of Christ. On ~ugust 25, 1957 (AAS, pp. 837-45), His Holiness addressed thirty thousand members of the Young Catholic Workers. He spoke of his audience as a great hope for the Christian regeneration of the world and urged them to re-establish the Christian notion of work as the personal act of a son of God and of a brother of Christ for the service of God and of the human community. On September 29, 1957 (AAS, pp. 906-22), the Holy Father addressed the Fourteenth International Congress of the World Union of Catholic Organizations of Women, speaking on the mission and apostolate of women. Women's apostolate, he notes, must be rooted in the tru.th, that she comes from God; that she is an image of God;" and that h'er everlasting destiny is God. Not only has God created woman, He has also given her her proper physical and psych!cal structure. 108 March, 1958 ROMAN DOCUMENTS She has been given the gifts which permit her to transmit not only physical life, but also qualities of a spiritual and moral nature---and this not only to the children she bears, but to social and cultural life in general. In married life woman expresses the gift of oneself; this symbolization, however, of self-giving receives a higher form in consecrated virginity, for there her giving is more total, more pure, and more generous. Moreover, the Pope continues, woman belongs to Christ; accordingly no form of heroism or sanctity is inaccessible to her. This belonging of woman to Christ attains its perfect realization in the Blessed Virgin. If actual life sometimes reveals to what depths of evil woman can descend, Mary shows how woman in and through Christ can be raised above all .created things. In the exercise of the apostolate, says the Pontiff, woman finds herself in a welter of ideas, opinions, tendencies, and systems. She needs, therefore, a guide and a norm of judg-ment and action; and this she will find in the Church which is the guardian and interpreter of divine revelation. The aposto-late of woman, concludes the Holy Father, even when rooted in the above truths, will remain largely ineffective, unless it is inspired by a deep love of God that flows over into a universal and fruitful activity which seeks to bring all men into one fold under one pastor. In an allocution given on September 16, 1957 (AAS, pp. 898-904), the Vicar of Christ gave a moving allocution on the nature of Christian widowhood. The Church, he ob-served, does not condemn second marriages; neve~rtheless she has a special love for those who remain faithful to their spouses and to the perfect symbolism of marriage. Christian widow-hood is based on the conviction that death does not destroy the human and supernatural love of marriage, but rather per-fects and strengthens it. Doubtless after~death the juridical institution of marriage does not exist;¢~but that which con- 109 R. F. SMITH Review for Religious situted the soul of the marriage--conjugal love--still continues in existence, for it is a spiritual reality. If the sacrament of marriage is a symbol of the redemptive love of Christ for the Church, it may be said that widowhood is a symbol of the Church militant deprived of the visible presence of Christ, but nevertheless indefectibly united to Him. Socially too the widow has a definite mission to perform, for she participates in the mystery of the cross and the gravity of her comportment should show the message she carries: she is one who has through sorrow gained entrance to a more serene and supernatural world. "In times of trial and discourage-ment the Christian widow should strengthen herself by the thought of the Blessed Virgin who lived as a widow during the early years of Christianity and who by her prayer, interior life, and devotion called down divine blessings on the infant com-munity. Miscellaneous Matters By a decree of July 1, 1957 (AAS, pp.'943-44), the Sacred Congregation of the Sacraments announced that local ordinaries need no longe~ send an annual report to the congre-gation concerning the number of confirmations conferred in their territories by extraordinary ministers of that sacrament. On October 7, 1957 (AAS, pp. 954-58), the Holy Father spoke to a group of sick persons reminding them that they do not suffer alone, for Christ lives in them and makes of them in a real but mysterious sense tabernacles of His presence; moreover, they must complete the Passion of Christ by their suffering and the offering of their pain can preserve the in-nocence of many, recall sinners to the right path, assist the indecisive, and reassure the troubled. In a message dated August 5, 1957 (AAS, pp. 857-61), His Holiness wrote to a group of teachers meeting at Vienna that the Catholic teacher who perfectly exercises his profession I10 March, 1958 ROMAN DOCUMENTS performs an activity which is equal to the best lay apostolate', adding that this is true of those who teach in Catholic schools and almost more so of those teaching in non-Catholic schools. In a later letter dated September 18, 1957 (AAS, pp. 830-36), and directed to Cardinal Siri, President of the Italian Council of Social Weeks, the Pope urged the necessity of protecting the human values of rural life and stressed the need for an increase of faith in agricultural areas. On November 4, 1957 (AAS, pp. 966-69), the Holy Father addressed the parliamen-tary representatives of the European Coal and Steel Authority, congratulating them on the success of their work and expressing the wish that their accomplishments may lead to a greater federation ofEurope. On September 8, 1957 (ASS, pp. 849- 53), His Holiness addressed a group of dentists, showing a competent grasp of the latest phases of dentistry and manifest-ing a delightfully human side of his personality by his solicitude for children who suck their thumbs or bite their nails and by' his hope that the newly discovered method of painless drill-ing of teeth may prove to be really effective. The Sacred Consistorial Congregation issued three decrees by which it canonically established military xiicariates in Argen-tina (AAS, pp. 866-68), in Belgium (AAS, pp. 940-43), and in the United States (AAS, pp. 970-73). The Sacred Con- ¯ gregation of Seminaries and Uni~iersities by a decree of July 28, 1957 (AAS, pp. 975-77), canonically erected De Paul University, Chicago, as a Catholic University according to the norm of canon 1376; moreover, the faculty of music of the same institution was a~liated to the Pontifical Institute of Sacred Music in Rome. Finally, by the same decree the metropolitan archbishop of Chicago was made grand chancellor of De. Paul Catholic University. In the last document to be noted, an apostolic letter of May 9, 1957 (AAS, p. 823), the Holy Father announced the inauguration of an apostolic internhntia-ture for the country of Ethiopia. 111 Book Reviews [Material for this department should be sent to Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] MARIOLOGY, VOL. II. Edited by Juniper B. Carol, O.F.M. Pp. 606. The Bruce Publishing Company, 400 North Broadway, Milwaukee 1. 1957. $9.50. This second volume of a most ambitious trilogy on Marian theology contains fourteen articles by some of America's leading theologians. The treatment is scholarly; the articles are well docu-mented; proofs are advanced soberly in an attempt to shed light, not generate heat. . Primarily a reference work, Mariology, Vol. II, covers the major fea'tures of Marian dogma: Mary s-- predestination, divine maternity, perpetual virginity, fullness of grace, knowledge, universal queenship, etc. Among the better parts of the volume are Father Cyril Vollert's two introductory essays, "The Scientific Structure of Mariology" and "The Fundamental Principle of Mariology." The latter serves as a natural basis for some of the articles that follow. Father John Bonnefoy's article "The Predestination of Our Blessed Lady" and Father Gerald Van Ackeren's "The Divine Mother-hood" should provoke discussion and stimulate theological specula-tion among readers of the book. The latter article contains a brief interesting account of modern Protestantism's attitude toward the Mother of God which is worthy of study. Since the volume's bent is less devotional than scientific, the reader should not expect from it what the editor and his contributors did by no means intend. This second volume offers the reader considerable insight into the past progress and present status of the science of Mariology; it makes a distinct, and quite co~ivincing, apology for Mariology's place in the traditional theological dis-ciplines. Religious and priests will especially profit from a thoughtful reading of the book. Seminarians and teachers will find in it a concise and ready reference work on the more important tenets of Marian dogma as it has developed to this day. But for the study of Marian devotion we must await Volume III. To prove the numerous theses presented in Mariology, Vol. II, the individual authors invoke the Church's magisterium, Scripture, tradition, and theological reasoning--the traditional approach. The 112 BOOK REVIEWS general method of presentation is excellent; it is orderly and clear. If there be a flaw in this mode of argumentation, it will probably be found in the scriptural interpretations advanced by some of the theo~ logians in this volume. Quite briefly, they fail to convince. This is especially true of the treatment given the oft-invoked text of Genesis 3:15, which, according to Father Wenceslaus Sebastian, refers to Mary alone "and that in the strict literal sense" (p. 355). The case for Mary's prerogatives as found in the Old Testament seems in this article--fis well as in some others--to be somewhat overstated. But these are slight blemishes on the canvas. No better reason for this entire series can be assigned than that employed in a more specific context by Father Francis Connell. At the conclusion" of his article on Mary's knowledge, he asserts: "And so it is not unprofitable to seek some definite ideas on Mary's knowledge, since a study of this kind helps us to understand the sub-lime dignity of the Mother of God and inspires us to be more ready to seek through her intercession the wisdom and the understanding that we need in the journey of life" (p. 324). What Father Connell remarks about Mary's knowledge may legitimately be predicated of the other facets of her unique personality and character, about which a volume such as this affords us all the opportunity to learn more and more.--THo.x~AS G. SAVAGE, S.J. MANUAL FOR NOVICES. By Felix D. Duffey, C.S.C. Pp. 232. B. Herder Book Company, 15 South Broadway, St. Louis 2. 1957. $3.50. Father Duffey is to be congratulated on his book Manual for Novices. As the title indicates, the book is written primarily for novices and those who have the care of novices; but it is pertinent, profitable, and of interest even to those formed religious who have been away from the novitiate training for a number of years. Is not a good treatment of the vows always a welcome book for our spiritual reading! Manual for Novices is geared to a better understanding of the three vows and their corresponding virtues, which we know to be the essence of the religious life. Father Duffey's thesis is that novices should be carefully schooled in the science of the vows; they should know what the vows entail, what is demanded by the rules and con-stitutions that they might enter the life of the vows with "minds pre-pared." Thus the novitiate is a place where the novice is to form 113 BOOK REVIEWS Review for Religious the proper religious attitudes, where each novice has ample time to test himself and to be tested to see if he can live the life of the vows. It is a time to consider and pray over the great privileges and duties of being a vowed laborer with Christ; /~ time to examine his intention and motives and even to purify them if necessary; the novitiate is a time to understand himself as he has never understood himself before and establish a correct hierarchy of valui~s based on Christ, the model of the vows. Father Duffey tries to give, and quite successfully too, the moral and canonical demands of the vows together with a doctrinal back-ground and ascetical incentive for the faithful living out of the vows. He emphasizes over and over again that the vows are a supernatural way of life led in imitation of Christ; they are something positive, and not a series of "suffocating denials" nor a legalistic ladder to heaven. The living of the vows gives the religious freedom from creatures to do God's will. It is on this positive character of the vows that novices should fix their minds and hearts, for it is the vows that permeate the whole day of the religious! The-book is well planned. There are twelve interesting chapters dealing" with such subjects as: The Novitiate, The Religious Life, Perfection, The Meaning of a Vow; two chapters on each of the three vows; one on Authority and Obedience, which is a very fine treatment of the duties of superiors; and a final chapter on Religious Profession. As the book stands it is broad enough to embrace all spiritualities. It is not meant to be a substitute for the instruction that the master or mistress is accustomed to give, but rather a complement to that instruction. The novice has a source to which he can go if he wishes to refresh his knowledge. The great insistance on the dynamism of the vows as the religious way of living in imitation of Christ is to be commended. "The chap-ters on chastity and obedience are especially well done and bring out the positive character of the vows exceptionally well. However,' the chapters on poverty fall short when compared with the treat-ment of the other two vows. In general the book is instructignal, motivational, full of good common, as well as supernatural, sense. It will be easily understood by the novices. Like a good teacher, Father Duffey repeats his key ideas throughout the book and frequently makes a summary of what has been seen in various chapters. In all the book is most worth-while, highly recommended, and will repay with. interest the time one spends reading it.--RALPH H. T~.LK~N, S.J." 114 March, 1958 BOOK REVIEWS THE YOKE OF DIVINE LOVE. By Dom Hubert Van Zeller, ¯ O.S.B. Pp. 238. Templegate, Springfield, Illinois, 1957. $3.75. The tireless pen of Dom Hubert has, in this small volume, pre-sented another challenge to comfort-loving nature, this time taking for his audience the seekers after conventual perfection. He makes it clear from the outset that he is not writing merely for monks, and certainly not exclusively for those of Benedictine Rule, but for all religious, men and women, though the medium through which he aptly chooses to impart his lessons and deliver his frank and kindly blows is Benedictine vocabulary culled from the wisdom of St. Benedict and his greatest interpreter St. Bernard, The whole concern of his book, as he tells us in the preface, is to show how to work up from the fundamentals of religion, prayer, reading, silence, labor, and enclosure to God and not inward toward self. Such a caution is of vital interest to all religious; and they will eagerly submit to Dom Hubert's admoni-tions, delivered with a freshness and candid realism not too often encountered in spiritual treatises. The volume might almbst be ~ermed a "Book of Sentences," or another version of The Following of Christ, with its many incisive, diminutive paragraphs. Thus the first chapter on Supernatural Motive of less than nine pages is presented in gixty-two thought-packed para-graphs. Any one of them might serve as an outline for a more pro-found meditation. And almost a good third of them would present the thesis of the book, the yoke of divin~ love, in a nutshell. There is always love in the background to give light and warmth whenever it does not appear explicitly or at the head. But it is not an easy doctrine of love the book preaches. It can and does issue startling warnings. "The heart of the monk, if it deviates from the love of God alone, can become an unquiet evil. It wanders, looking for rest and finding none. It fastens on other hearts and drains them of the love of God. If it shrivelled up in solitude it would be a waste enough, but the heart that has tired of the love of God and that hungers still for love is a menace." Dom Hubert tells us exactly what his method in writing the book will be. "What we have to do is to find principles common to most religious orders and examine them in the light of love, prayer, and faith. To agree on foundations is at least a start." From' this humble beginning he develops a gripping code of religious life as he finds it substantially presented by all religious founders. The Yoke of 115 BOOK ANNOUNCEMENTS Review for Religious Divine Love, a clever title for the book that follows, is broken down into three minor "books" treating of the religious life, prayer, and community life. Each of these essential constituents of religious life is reviewed with a freshness and vigor that opens the eyes of the reader to a number of surprising subterfuges and alibis that even sincere religious may construct for themselves to escape the more exacting pressures of the yoke of love. One might cite countless instances of plain-spoken axioms of religious living which in one form or another bear out the author's verdict: "The trouble about renouncing the world is that it comes back in another form. You bar the windows of your cell against it, and it comes up through the boards of the floor. You throw it out by the door, and it comes in through the ventilator." It appears that this candid volume to be truly appreciated had better be read first cursorily, with many a smile and more than one mea cull~a, and henceforth be left on the desk or priedieu as a vade mecum for the purpose of snatching now and then tiny crumbs from its pages to be refreshed by its invigorating frankness. More than one reader will be disappointed at the lack of definite references to the many scripture passages cited. St. Thomas, too, St. Benedict, and the Fathers are frequently quoted by name only. ~ALoYSIUS C. KEMPER, S.J. BOOK ANNOUNCI:MI:NTS THE BRUCE PUBLISHING COMPANY, 400 North Broadway, Milwaukee 1, Wisconsin. Conferences on the Religious Life. By Aloysius Biskupek, S.V.D. You will find these conferences refreshing and original both as .re-gards the topics chosen and as to the treatment accorded them. Some of the unusual topics are: The Religious Habit, Patrons, The Refectory, Living the Mass, Sick Religious. The author is forthright in his treatment. Part of his answer to those who say that they cannot meditate reads as follows: "Meditation requires the exercise of memory, mind, and will; the use of these faculties is wholly or partially impossible in the case of infants, mental defectives, and insane persons. Does any one who claims he cannot meditate classify himself as belonging to these categories?" Pp. 204. $3.50. Live in the Holy Spirit.By Bruno M. Hagspiel, S.V.D: This is a book" of conferences onthe religious life written for religious 116 l~larch, 1958 BOOK ANNOUNCEMENTS women. The author speaks with the authority 6f one who has done much work for religious women and knows their virtues as well as their faults. It is a modern book and does not omit to discuss modern topics such as motion pictures, radio, television. Pp. 170. $3.50. You. By Father M. Raymond O.C.S.O. Living in an age that looks on the individual as expendable and negligible, we have great need to realize anew the dignity, sublimity, exalted vocation, and priceless character of even the least of the children of men. Father Raymond emphasizes these truths not in the abstract but in the concrete; not as applied to some one else but to you. His exhortations, . each chapter is a fervent exhortation, are addressed to both religious and lay people. There are no chapters applicable only to religious, and only one (14) intended specifically for parents. It makes encouraging spiritual reading. Pp. 301. $4.50. My Sunday Reading. A Popular Explanation and Application of the Sunday Epistles and Gospels. By Kevin O'Sullivan, O.F.M. We have all heard the Sunday Epistles and Gospels oftener than we care to admit. Do we understand them? This .book serves as an excellent introduction to such understanding. It is written primarily for the layman, but even the religious can profit by a study of this volume. Pp. 345. $5.00. A Christian Philosophy of Life. By Bernard J. Wuellner, S.J. We are guided on our journey through life on earth by the light of reason and by the light of faith. Both are necessary, and both should come into play many times each day. Both also need to be developed. As we may grow in faith by the study of revela-tion, so we perfect reason by the study of philosophy. If you have had the advantages of a college education, you will find Father Wuellner's book an excellent refresher course in philosophy; if you have not, it will give you a brief introduction to the most significant course a Catholic college has to offer. A great merit of the book is that the author does not hesitate to appeal to revelation to supplement the findings of reason. Here is a book which a religious can afford not only to read but to study. Pp. 278. $4.25. Angels Under Wraps. By Edward. Vincent Dailey. A book of stories, all about angels. They are interesting and enjoyable, and it would be surprising if they did not increase your devotion to your own guardian angel. Pp. 149. $2.95. 117 BOOK ANNOUNCEMENTS .Review for Religious FIDES PUBLISHERS, 744 East 79th Street, Chicago 19, Illinois. One in Christ. By Illtud Evans, O.P. The author accurately describes this collection of essays in these words: "The purpose of these pages is not to argue or to prove. It is simply to say that the life of the Church is the life of Christ continued in time and place, made available to men. The truths we believe are declared every day and the prayer of the Church (which is the prayer of Christ) exists to express them. The life of charity exists to make them incarnate here and now." Pp. 82. Paper $0.95. The Modern Apostle. By Louis J. Putz, C.S.C: Priests and religious will be interested in this book as a means to learn more about the modern lay apostolate and to help to spread this move-ment among the laity. It was written by a priest who has probably done more for this movement in America than any other. The material in the book first appeared as a series of articles in Our Sunday Visitor. Pp. 148. $2.95. Key. to the Psalms. By Mary Perkins Ryan. More and more lay people are beginning to discover the treasure of the Psalms. To help them Mary Perkins Ryan has written this book. She has made her own all the latest findings of the scripture scholars and has written a book that is both authoritative and popular. The translations of the Psalms are particularly excellent. Read this book and discover for yourself why the Church has always made the Psalms such a large part of her liturgical prayer. Pp. 187. $3.50. Together in Marriage. By John J. Kane. This i~ another volume in the "Fides Family Readers Series." It is of special interest to priests who are engaged in Cana Conference work and very suitable for the libraries of 'all houses for lay retreats. Pp. 154. $2.95, The Meaning Of Christmas. By A. M. Avril, O.P. Translated by S. D. Palleske. This is a volume of sermons that were orig-inally broadcast on the National "French Chain. Their subject matter is the Christmas cycle, from the first Sunday of Advent to the sixth Sunday after Epiphany. Pp. 153. $2.75. Going to God. By Sister Jane Marie" Murray, O.P. This is the first volume of a four-year series of textbooks in religion for high schools. The series bears the title "The Christian Life." These books are the product of much thought, study, planning, and con-sultation with fifteen experts in the fields of theology, Sacred Scrip- 118 March, 1958 ~BOOK ANNOUNCEMENTS ture, education, the apostolate, and art. All four of the volumes are to be available by the summer of 1958. Before adopting a new set of texts for the religion classes in high school~ be sure that you examine these new books. Pp. 430. GRAIL PUBLICATIONS, St. Meinrad, Indiana. Pope Plus XII and Catholic Education. Edited by Vincent A. Yzermans. We owe a debt of gratitude both tb the editor and to the publishers for collecting in d single volume twenty-two addresses of Pope Plus XII on Catholic education. Teachers will find in them encouragement, wise directives, and much matter for fruitful examination of conscience. Pp. "180. Paper $1.00. B. HERDER BOOK COMPANY, 15-17 South Broadway, St. Louis 2, Missouri. The Sacred Canons. A Concise Presentation of the Current Disciplinary Norms of the Church. Volume I, Canons 1-869; Vol. II, Canons 870.2~14. Revised Edition. By John A. Abbo and Jerome D. Hannan. The purpose of this commentary on the Code of Canon Law is explained in the preface: "The work was begun to answer in some degree the spontaneous demand for a better knowledge of ecclesiastical law that has arisen in~ English-speaking countries among religious who are not clerics and among laymen, especially those engaged in the professions." Vol. I, pp. 871; Vol. II, pp. 936. $19.00 the set. P. J. KENEDY & SONS, 12 Barclay Street, New York 8, New York. Handbook of Moral Theology. By Dominic M. Priimmer, O,P. Translated by Gerald Shelton. Adapted for American usage by John Gavin Nolan. This is0 an English compendium of the justly celebrated four-volume Latin edition. It requires no gift of proph-ecy to predict that it will prove very popular with priesis, sem-inarians, and any who have frequent occasion to familiarize them-selves with the moral teachings of the Church. Pp. 496. $4.00. Maryknoll Missal. If you are looking for an English missal, you will want to examine this one, the first to be published since the recent decrees simplifying the rubrics. It is dom. pletely up-to- . date, and the translation is in modern English. References have been reduced to a minimum. It is a very handsome and convenient missal. Pp. 1699. 119 BOOK ANNOUNCEMENTS Review ]or Religious LONGMANS, GREEN & COMPANY, INCORPORATED, 55 Fifth Avenue, New York 3, New York. Catholicism and the Ecumenical Movement. By John M. Todd. Introduction by the Abbot of Downside. Mr. Todd, author, as-sistant editor of the Downside Review, and radio commentator, writes for both Catholics and non-Catholics. His aim is: "(1) To inform Catholics of the nature of the ecumenical problem and of the solu-tions that are offered by the non-Catholic world; (2) To inform non-Catholics of the reasons for the contemporary (Roman) Catholic attitude to the problem, and to show how a Catholic layman ap-proaches the situation today." Pp. 111. Paper $1.50. THE NEWMAN PRESS, Westminster, Maryland. God's Bandit. The Story of Don Orione, Father of the Poor. By Douglas Hyde. The author, a newspaper reporter by training and temperament, writes the dramatic story of a priest possessed of an immense love of the poor and unfortunate. To promote his work he founded four religious congregations, of which the principal one is the Sons of Divine Providence. As a boy he spent two years with St. Don Bosco. As a priest he was on intimate termswith St. Plus X. He died in 1940 and already many legends have grown up around his memory. It is probable that we shali one day honor him as a saint, for the causeof his beatification has been introduced in Rome. Pp. 208. $3.50. New Life in Christ. By Ludwig Esch, S.J. Translated from the German by W. T. Swain. The author spent forty years working for youth and in' this very comprehensive book gathers together what he has learned so that others may profit by his experience. There are four main divisions. ¯ The Fundamental Principles Gov-erning Our Growing Up in Christ, Our Life in Christ, The Growth of Life in Christ, and Maturing in Christ. Any of the problems that youth must meet today you will find treated in these pages. The book will be useful not only for youth but also for all those who have to assist in their training and education. Pp. 294. $4.50. SHEED & WARD, 840 Broadway, New York 3, New York. Martyrs from St. Stephen to John Tung. By Donald Attwater. Here are fifty-eight graphic and gripping accounts of martyrdom. They will make many a saint you know only as a name come to life for you and, as a result, become a real influence in your life. Pp. 236. $4.00. 120 March, 1958 QUESTIONS AND ANSWERS The Roots of the Reformation by" Karl Adam; Marriage and the Family by F. J. Sheed; Confession by John C. Heenan; The Rosary by Maisie Ward; The Devil by' WC'a[ter lCarreI[, O.P., and Bernard Leeming, S,J. These are the first five books of a new series called "Canterbury Books." They are paper-covered books that average one hundred pages and sell for seventy-five cents. They treat their subject matter in greater detail than is possible in a pamphlet but more concisely than a full-length book. They are to be on religious topics and are intended for both Catholics and inquiring non-Catholics. The Making of Church' Vestments. By Graham Jenkins. Part One details the history of the liturgical vestments. Part Two gives easy-to-follow instructions abundantly illustrated on how ~o make church vestments. Pp. 32. $0.95. The New Guest Room Book. Assembled by F. J. Sheed. Illus-trated by Enrico Arno. Here we have a miniature library guaranteed to contain something to please any taste. Pp. 448. $7.50. ( ues ions and Answers [The following answers are given by'Father Joseph F. Gallen, S.J., professor canon law at Woodstock College, Woodstock, Maryland.] When you repeatedly state that sisters are overworked, don't you realize that almost universally the blame is cast on their superiors? And yet what can the superiors do? Are they to blame for the num-ber of Catholic children to be educated? for the opening of new schools? for the vacation schools? for the added demands of modern education? The fact that sisters are overworked is an evident and incontro-vertible fact, and the harmful effects are equally evident. The sense of the remarks on this point has never been that superiors are wholly to blame but that they can do something to lighten the burden. This thought is also completely evident and has been expressed by many others. "In my opinion, a policy almost heroic adopted by certain superiors is deserving of signal praise, that is, the refusal to accept 121 QUESTIONS AND ANSWERS Review for Religious new works, certainly useful, but which would overwhelm their religious men or women. A more cogent reason is that these religious are already overburdened as they become too few to accomplish the works already accepted which become progressively more compli-cated. The religious who is overburdened, exhausted, iaervous is in danger not only of doing his work poorly but, what is more serious, of being unable to draw spiritual profit from the time of prayer pre-scribed by the constitutions. He thus falls into activism, and there is no need to demonstrate here that this is the contradiction of the . primary and common purpose of the state of perfection" (Reverend A. Pl~, O.P., ztcta et Documenta Congressus Generalis de Statibus Per-fectionis, II, 146). "Superiors should be forbidden to accept new foundations unless they are able to staff them in such a way that their subjects are given the leisure needed for their own souls. What 'is needed are fervent foundations, not mere physical buildings in which a few religious, overwrought and exhausted, live and work in a frenzied round of activity. I believe that the cause of the Church would prosper far more with fewer buildings and projects, erected at the cost of the religious spirit, and with more prayerful religious" (Reverend F. Rice, C.P., ibid., III, 517). "Overwork will inevitably pull down the sl~iritual life. It is al-most impossible to live up to the ideals of the religious life when we are launched upon a troublesome sea ill-prepared and ill-equipped. Careful training and a good, broad education will do much to obviate this and so help considerably in preserving the religious spirit" (Brother P. C. Curran, F.S.C.H., Religious Life Today, 181). Since we are not contemplative, couldn't we dispense with the rule of silence? You are partially contemplative. The mixed religious life is the harmonious union of the contemplative life with apostolic activity. Every religious is supposed to attain a deep spirit of prayer and interior life. Neither of these is possible without recollection