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Issue 16.6 of the Review for Religious, 1957. ; A. M. D. G. Review for Religious NOVEMBER 15, 1957 Current Spiritual Writing . Thomas G. O'Callaghan The Intellectual Life of Religious Sister Emily Joseph Survey of Roman Documents . R. I:. Smith Persevering in Prayer . Mother Marie Vandenbergh Book Reviews Communications Questions and Answers I:::or Your Information Index for 1957 VOLUME 16 NUMBER 6 REVIEW FOR RELIGIOUS \7o~,~.~E 16 NOVEMBER, 1957 NUMBER CONTENTS FOR YOUR INFORMATION . SOME BOOKS RECEIVED . OUR CONTRIBUTORS . CURRENT SPIRITUAL WRITING-- Thomas G. O'Callaghan, S.J . THE INTELLECTUAL LIFE OF THE RELIGIOUS: PRACTICAL ASPECTS--Sister Emily Joseph, c.s.J . FATHER GALLEN'S ABSENCE . BOUSCAREN-ELLIS . COMMUNICATIONS . SURVEY OF ROMAN DOCUMENTS--R. F. Smith, S.J . PERSEVERING IN PRAYER-- Mother Marie Vandenbergh, R.C . BOOK REVIEWS AND ANNOUNCEMENTS: Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . QUESTIONS AND ANSWERS: 34. Simplification of the Habit . 35. Bibliography on Renovation and Adaptation . 36. Minimizing the Religious Exercises . 37. Anticipation of Perpetual Profession Not Permitted . 38. Using Personal Gifts for Masses . 39. Reciting the Formula of the Vows Collectively . INDEX FOR VOLUME 16 . 321 ¯323 323 324 337 341 341 342 343 350 366 375 377 378 379 ¯ 380 380 381 REVIEW FOR RELIGIOUS, November, 1957. Vol. 16, No. 6. 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, 1957, 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 18o Missouri. I:or Your Inl:ormat:ion Regarding Summer Sessions For many years we have been publishing announcements of sum-mer sessions. Our purpose in doing this is to help our readers to know where they may attend courses or institutes of special per-tinence to religious. Directors and deans of summer sessions who wish to avail themselves of this service should carefully observe the following points: 1) Only courses of special pertinence to religious should be listed. 2) The announcement should be limited to a single paragraph. The length of this paragraph is irrelevant, provided it contains only matters of special pertinence to religious. 3) The paragraph should be triple-spaced and prepared in such a manner that it can be sent to the printer without re-typing or editing. 4) There should be a reasonable minimum of capital letters, and no words should be typed entirely in capital letters. 5) The dates of the summer sessions or institutes should be clearly specified. 6) The best time for publishing these announcements is our March number. The deadline for this number is January 5. The next best time is the May number. The deadline for this number is March I. Plus XII on Self-love We receive many articles that refer to self-love as something opposed to love of God and love of neighbor, as something that must be stifled at all costs. No doubt, similar statements can be found in the writings of saints and in classical spiritual books. The basic mistake in such writings seems to be an unjustifiable identifica-tion of self-love with selfishness, or inordinate self-love. According to sound theology, self-love itself is good and a matter of divine precept. This was emphatically taught by Pope Plus XII in his address to psychotherapists (April 13, 1953), when he said: "From certain psychological explanations, the thesis is formulated that the unconditional extroversion of the ego constitutes the funda-mental law of congenital altruism and of its dynamic tendencies. This 321 FOR YOUR INFORMATION Review for Religious is a logical, psychological, and ethical error. There exists in fact a defense, an esteem, a love, and a service of one's personal self which is not only justified but demanded by psychology and morality. Nature makes this plain, and it is also a lesson of the Christian Faith. Our Lord taught, 'Thou shalt love thy neighbor as thyself.' Christ, then, proposes as the rule of love of neighbor, charity towards onself, not the contrary." The Religious Habit In our January number (pp. 3-9), we published an article by Father Lee Teufel, S.J., which gave the results of a questionnaire on adapting the religious garb of sisters. Our May number (pp. 176-79) contained a lengthy communication from a sister, who criticized the attitude of those religious who had answered Father Teufel's ques-tionnaire. This sister also expressed the fear that seculars who read this article would be shocked. We have received four more communications on the same topic. All these communications are from sisters. Two defend Father Teufel and those who answered his questionnaire; and two defend the view expressed in the May communication. We should like to publish ali these letters, but we cannot do so for two reasons: (1) the communications are too long; and (2) the letters on both sides manifest too many misunderstandings of others' views and actions. Unless all write about the same thing, and do so briefly, there seems to be little use in continuing the discussion. Although we cannot publish the communications themselves, we believe we should mention, and comment on, some of the points brought out in them. One sister, for instance, protests that we showed poor taste in publishing Father Teufel's article--in fact, she thinks the Communists should feel happy about it. We leave it to others to judge our taste. It seems appropriate, however, to call attention to the fact that one of our purposes in founding this magazine was to have a medium through which religious could discuss their common problems. And since the change of garb advocated by the Holy See has many aspects that are common to numerous religious in-stitutes, we think this an appropriate topic for discussion in our pages and that those who take part in such a discussion are not showing any disloyalty to their own institutes. Perhaps the basic difficulty is really expressed in the other letter against Father Teufel's article, as well as in the communication 322 November, 1957 FOR YOUR INFORMATION published in May: namely, the fear that public discussion of this topic will disedify seculars. On this point, we should like to inform our readers that we try to limit the circulation of this periodical to religious and diocesan priests. We do not encourage other sub-scriptions, and we have very few of them. It is true that in some institutions the REVIEW is placed in the library where it is available to students and others. We are not responsible for this custom, and we should like to have it changed. SOME BOOKS RECEIVED [Only books sent directly to the Book Review Editor, West Baden College, West Baden Springs, Indiana, are included in our Reviews and Announcements. The following books were sent to St. Marys.] Lutero en EspaF~a yen la Am6~rica espahola. By Ricardo V. Feliu. Protestant Founders, 15 Whitehall Street, New York 4, New York. 90 pesetas (paper cover). Priestly and Religious Formation. By Edmund T. Dunne, C.SS.R. Clonmore and Reynolds Ltd., 29 Kildare Street, Dublin. 18/-. The Art of Teaching Christian Doctrine. By Johannes Hofinger, S.J. University of Notre Dame Press, Notre Dame, Indiana. $3.50. Ontologia. By Salvator Cuesta, S.J. Sal Terrae, Santander, Spain. 60 pesetas (paper cover~. People's Participation and Holy Week. Seventeenth North Ameri-can Liturgical Week, London, Canada, 1956. The Liturgical Confer-ence, Elsberry, Missouri. $2.08 (paper cover). The Image of God in Man According to Cyril of Alexandria. By Walter J. Burghardt, S.J. The Catholic University of America Press, 620 Michigan Avenue, N.E., Washington 17, D. C. $3.00 (paper cover). Praelectiones theologicoomorales Comillenses. Tomus IV. Trac-tatus de conscientia morali. Pars altera. Theoria de conscientia morali reflexa. By Lucius Rodrigo, S.a!. Sal Terrae, Santander, Spain. L'Apostolat. Probl~mes de la Religieuse d'aujourd'hui. Les edi-tions du cerf, 29, Bld de Latour-Maubourg, Paris. Memento canonique sur le noviciat et al profession religieuse. By Dom Pierre Minard, O.S.B. Editions Fides, 25 est, rue Saint-Jacques, Montreal 1, Canada. $2.60 (paper cover). OUR CONTRIBUTORS THOMAS G. O'CALLAGHAN is professor of ascetical and mystical theology at Weston College, Weston 93, Massachusetts. SISTER EMILY JOSEPH is head of the classics department at the College of St. Rose, Albany 3, New York. R.F. SMITH is a member of the faculty of St. Mary's College, St. Marys, Kansas. MOTHER MARIE VANDENBERGH is guest mistress at the Cenacle Retreat House, Route 1, Box 97-A, Rosharon, Texas. 323 Current Spiritual Writ:ing Thomas ~. O'Calhgh~n~ S.J. Sacred Heart ON THE OCCASION of the first centenary of the extension to the universal Church of the feast of the Sacred Heart, Pope Pius XII issued the encyclical letter Haurietis aquas. The subject matter of this encyclical is devotion to the Sacred Heart of Jesus, its scriptural and traditional foundation, its true meaning and place in the Church. The Holy Father assured us that this devotion is not only the most complete profession of the Chris-tian religion, but that it is also of obligation for all the faithful. Because of this importance of the devotion to the Heart of the Incarnate Word, there is a real need for a clear understanding of its true meaning. To read, reread, and study carefully Haurietis aquas itself is of primary importance. It might be mentioned here that in re.ading it one of the points to be observed is the constant emphasis which the Holy Father places on the triple love which the Incarnate Word has for each of us. He loves us with a divine love, with a human spiritual love, and also--perhaps this has never been stressed so much before-- with a human sensible love. The adorable Heart of Christ is the symbol of this triple love. As a help to the study of this encyclical some of the follow-ing articles, which comment on Haurietis aquas, could be read: M. J. Donnelly, s.J., "Haurietis aquas and Devotion to the Sacred Heart," Theological Studies, XVIII ( 1957), 17-40; P. J. Hamell, "Devotion to the Sacred Heart: Encyclical Haurietis Aquas," The Irish Ecclesiastical Record, LXXXVI (1956), 217- 241; G. Dupont, S.J., "Pius XII on the Cult of the Sacred Heart," The Clergy Monthly, XX (1956), 248-260, and also "The Cult of the Sacred Heart," The Clergy Monthly, XXI (1957), 161-171; C. K. Riepe, "Some Thoughts on Devotion to the Sacred Heart," Worship, XXXI (1957), 328-333; F. 324 CURRENT SPIRITUAL WRITING Courtney, S.J., "Devotion to the Sacred Heart," The Clergy Review, XLII (1957), 332-342. The best and most scholarly of these articles is that of Father Donnelly. Two quotations from his article might be of interest. First, his statement of the purpose of the encyclical: "To elucidate the soul's journey back to God through the Sacred Heart, the heart of flesh, symbol of Christ's human (sensible and spiritual) love and of His divine love, and to show that such a path to God is deeply rooted in Scripture, tradition, and the liturgy of the Church--this is the purpose of the encyclical letter Haurietis aquas" (p. 39). The other quotation which we would like to cite from Father Donnelly is a commentary which he makes upon the following words of Haurietis aquas: Therefore the Heart of our Savior in a way expresses the image of the Divine Person of the Word and His two-fold nature, human and divine. In it we can contemplate not only the symbol, but also, as it were, the sum of the whole mystery of our redemption. When we adore the Sacred Heart of Jesus Christ, we adore in it and through it both the uncreated love of the Divine Word and His human love and other affections and virtues, because both loves moved our. Redeemer to sacrifice Himself for us and for the whole Church, His Spouse (N.C.W.C. translation). Commenting on this passage, Father Donnelly writes: . . this passage sets forth the whole theology of the devotion to the Sacred Heart, because any reader will at once see therein the following teaching. (1) There is question of the physical heart of the Savior. (2} This heart is in a certain sense an image of the Person of the Word and also of His twofold nature, human and divine. (3) We can see in this physical heart, not only a symbol, but, as it were, the epitome of the whole mystery of our Redemption. (4) We adore this physical heart. (5} In the very act of adoring the physical heart, we adore in and through this same physical heart (a) the uncreated love of the divine Word, (b) His human love (sensible and spiritual), and (c) all the other affections and virtues which the Incarnate Word possesses. (6) The reason for this is that His divine and human love alike moved Him to sacrifice Himself for us and the universal Church, His Spouse, that we might be redeemed from our sins. In the light of this passage, it is clear why the Holy Father calls the devotion the most perfect profession of the Christian religion (pp. 30-31). 325 THOMAS G. O'CALLAGHAN Review fo~ Religious The Saints Gregory tells us in his Book of Dialogues that a certain nun, on going into .the garden, saw a head of lettuce and desired it; and, forgetting to make the sign of the cross over it she greedily bit into it; but forthwith she fell to the ground possessed by a devil. When the blessed Equitius came to exorcize her, the devil began to cry out, saying, "What did I do? What did I do? I was just sitting here on the lettuce, and she came and bit me!''1 This is one of those humorous anecdotes which during the late Middle Ages and early Renaissance delighted the readers of the Golden Legend. This book is a collection of saints' lives, compiled during the latter half of the thirteenth century by the learned and saintly Dominican, Jacobus de Voragine. In the article from which we have cited the anecdote above--an article which makes for pleasant reading--William F. Manning points out that the distinguished Dominican hagiographer was not a simple and gullible soul. He was well aware that these accounts of the saints were a blend of fact, fiction, and humor. What Jacobus de Voragine was primarily concerned with was not the historical truth of these stories; he was much more interested in using them as examples--they were known as exempla during the Middle Ages--to illustrate pleasantly some moral or spiritual principle. His goal was not objective history, but to foster among the faithful a fervent love of, and devotion to, the saints and God. Considering the extraordinary influence which the Golden Legend has had in the history of spirituality, his work was a complete success. But books like the Golden Legend make the life of a modern hagiographer a very troubled one. In addition to the ordinary difficulties which any historian or biographer meets, the hagiographer has a few special ones of his own. These are discussed by Lancelot C. Sheppard in "Some Problems of a Hagiographer.'' If the biography of a saint is to be a true 1This quotation from the Golden Legend is cited by William F. Manning, "Humor in the Golden Legend," Cross and Cro,wn, IX (1957), 168. 2 The Li/e of the 8pirit, XI, 454-461. 326 November, 1957 CURRENT SPIRITUAL WRITING and living portrait, the first problem of a hagiographer is to remember that he is "dealing with a man or woman in the world" (p. 456), and thus he has to pay attention to the ordin-ary things of everyday life. Otherwise he will be presenting "an unnatural wooden figure of his saint . . . no example or help to the ordinary reader, but . . . a hindrance to the develop-ment of the Christian life in the souls of many" (p. 457). Another problem is that which is occasioned by the miracu-lous events which at times take place in the lives of the saints. If something miraculous occurs in the life of a saint, it should be historically verified, and then it should be treated as a miracle, and not as a normal and everyday occurrence. Closely allied to the question of miracles is that of those other extraordinary phenomena--stigmata, etc.--which sometimes occur. Since some of these phenomena can be explained at times by natural causes, a hagiographer should be very hesitant in assigning to them a divine cause. Some of these observations of Sheppard are very just, but I am sure that he would readily admit that these prob-lems are much more easily mentioned than solved. In the same issue of The Life of the Spirit there is an interesting article by Donald Attwater on the martyrs of the early Church.3 In the Christian Church the cultus of the saints began with the veneration of these early martyrs. In fact, one of the first definitions of sanctity was based on the idea of martyrdom: the perfect imitation of Christ even to the sacrifice of one's life; or, as Attwater says, a man is "never so Christlike as when he wil!ingly goes to death for his Saviour . . ." (p. 441). This article is a series of short sketches of some of the early saints and martyrs--th'ose who suffered in the early persecutions, up to 313, and whose accounts are based on reliable documenta-tion: Ignatius ot: Antioch, Polycarp, Justin, Blandina, Cyprian, Perpetua, Felicity, etc. Although these sketches are most brief, "They are enough to show these martyrs as men and women, "The Early Martyrs," pp. 441-454. 327 THOMAS G. O'CALLAGHAN Review for Religious not as puppets . . ." (p. 451). Indeed, they were men and women whose lives were centered, in a simple yet firm way, or~ God and Jesus Christ. They were ~fully conscious of being ~a chosen race, a kingly priesthood, a consecrated nation,' a society of which, in the words of St. Augustine, ~the king is Truth, the law is love and the duration is Eternity' " (p. 453). Why did Bruno of Hartenfaust leave the world and found the Carthusians? It was once piously believed that his decision, was occasioned by an event which took place during the funeral of a certain Canon Docr~s in Paris. The canon's only known failing was a worldly desire for literary fame, and yet he seems to have been damned for it. According to the legend, three times during the funeral the canon raised himself up; first, to announce that he had been accused; then, judged; and, finally, that he had been condemned to eternal damnation. Supposedly witnessing this, Bruno decided that the world was no place for him; so off: to the deserts of the Grande Chartreuse. All this is pious legend. The real reason and motive why Bruno sought the hidden life of solitude and rooted his order in contempt of the world is explained in a fine article by Dr. Borisz de Balla, a former Hungarian diplomat and at present an associate professor of history at Le Moyne College) Since the spirit of silent solitude with which the Carthusians have moved through the last nine centuries has kept them well hidden, an article such as this is most welcome. For in it Dr. de Balla uncovers the historical and psychological background of Bruno's vocation and clarifies the Carthusians' contempt for the world, which is merely a negative way of expressing their fervent love of God. The life of St. Thomas Aquinas was dedicated in an extra-ordinary degree to intellectual work. Since this was a most substantial part of his life, it must have been very closely linked with his sanctity. What was the connection between these two? In 4'~Contempt of the World," Cross and Crop, n, IX (1957), I1-23. 328 November, 1957 CURRENT SPIRITUAL WRITING a very penetrating article Father Thomas Deman, O.P., shows how closely St. Thomas's knowledge was tied to his sanctity.~ The connection between the Angelic Doctor's knowledge and sanctity is not merely that he studied with a pure intention, nor merely that his intellectual activity demanded great abnega-tion. These things manifest more the link between effort and sanctity rather than between knowledge and sanctity. The far more interesting problem is in establishing the relation between these latter two, for in the connection of these two, according to Father Deman, "lies the ultimate secret of St. Thomas' sanctity" (p. 404). To summarize Father Deman's solution to this prob-lem would be to do it an injustice; but to recommend the study of it, especially to seminarians and theologians, would be far from unjust. F~nelon, onetime archbishop of Cambrai, although not a saint, was certainly an outstanding personality. Derek Stanford gives us in a two-part article a general overall view of his life, doctrine, writing, and great appeal.6 Even those who met him through his written word were charmed by him. " 'If F~nelon were alive today you would be a Catholic,' Bernadin de St. Pierre once wagered Rousseau. 'Oh, if F~nelon were alive,' Rousseau replied,, his eyes moist with tears, 'I should try to become his lackey in order to deserve to be his valet' " (p. 15). Perhaps the part of F~nelon's life which was most im-portant in the history of spirituality, and best known for that reason, is his rather bitter dispute with Bossuet, his former friend and bishop of Meaux, over the quietistic doctrine of Mme. Guyon. This was settled only by a papal brief from Pope Innocent XII condemning twenty-three propositions taken from Fenelon's Maxims of the Saints. To this condemnation he com-pletely and humbly submitted. Stanford's articles are a fine summary of the life of this man who was a cultured scholar, distinguished prelate, and grand seigneur. 5"'Knowledge and Holiness and St. Thomas Aquinas," The Life of the Spirit, XI, 394-406. 6"A Word for F~nelon," The Cler#y Relieve, XLII (1957), 14-25, 76-84. 329 THOMAS G. O'CALLAGHAN Review for Religious Sin One of the basic needs in the spiritual life is to acquire a sincere detestation of sin, a real hatred of the evil which sin is. But what is sin? The Catholic faith has always considered sin as an offense against God. But what does it mean to offend God? Obviously sin cannot harm God himself; it cannot touch God or injure Him. The harm which is done by sin is done to man, not to God. Yet, how is this an offense against God? Father DeLetter, s.J., suggests a solution to this problem, a solution which in its full explanation depends upon the philo-sophical doctrine of relation.~ He writes: ¯ . . the sinner . . . by rejecting God's love, rejects the gift of that love, sanctifying grace. Accordingly, in this case, because of the relative character of grace . . . it is easy to see how the "malum hominis," loss of sanctifying grace, is at once "malum Dei," offence against God . The wilful destruction on the part of man of God's gift of grace is an offence against God . . . because grace is a relation to God, unites man to God; and so by refusing or rejecting grace man refuses or rejects God, to whom grace orientates and unites him (p. 338). It is basically this same problem which Father Lyonnet, S.J., tries to solve by studying the nature of sin in the Old Testament) Judging from the words used in the Old Testa-ment to designate sin, sin is not only an evil of man, malum horninis, but also malum Dei, insofar as it is against God, in opposition to God. "The sinner despises and contemns the commands of God, and therefore in some true sense God Him-self" (p. 78; translation ours). But going beyond the words used to designate sin and con-sidering sin in the whole context of the Old Testament, Father Lyonnet points out various ways of looking at sin as an offense against God. Sin offends God insofar as it harms man whom God loves and desires to protect as His very own. Sin is also 7"Offense against God," The Irish Ecclesiastical Record, LXXXVII (1957), 329-342. S"De natura peccati quid doceat V. T.," l~erburn Dornini, XXXV (1957), 75-88. 330 November, 1957 CURRENT SPIRITUAL WRITING described as an offense against God insofar as it breaks the bond of conjugal love between God and His people, His beloved spouse. Thus sin is likened to adultery, God being the offended spouse. (Based upon this idea, God is portrayed in the Old Testament as a husband who cannot live without his beloved spouse; and, even though she is unfaithful, he pursues her with his merciful and forgiving love until she returns to him.) But in any understanding of sin the divine transcendence must always be preserved; sin never takes from God anything divine. But it does snatch away from Him man, whom God loves as the very apple of His eye. The Liturgy Those who are actively engaged in pastoral work in a parish will find food for serious reflection in an article written by Father Josef Jungmann, s.J., one of the world's most outstanding schol-ars of the liturgy.'~ The main theme of his article may be stated in his own words: "In the concrete community of the Church, which normally appears in the form of the parish, the liturgy does not represent merely one set of tasks, however holy, among many others. The Sunday and holy day Eucharist constitutes nothing less than the goal and ultimate meaning of all pastoral work here on earth" (p. 67). There is a fine article in The Life of the Spirit on the active participation of the faithful in the sacrifice of the Mass.1° The primary purpose of the article is to explain why the people should be active at Mass. The answer to this is based upon the proper understanding of the nature of the Mass and the nature of the Christian people. The nature of the Mass is that, being the principal act of the Mystical Body, it is a social, community act, in which all the faithful have their part. As regards the Christian people, by baptism they were made members of the Mystical Body of Christ the Priest; and by the character im- '°"The Liturgy and the Parish," l#ors/~ila, XXXI (1957), 62-67. 10j. D. Crichton, "The Mass and the People," The Life of t/~e 8~irit, XI, 548-560. 331 THOMAS G. O'CALLAGHAN Review for Religiou.~ printed on their soul at baptism they share in the priesthood of their Head. These ideas are developed in the first part of this article, while a second part suggests ways of educating the faith-ful to take an active part in both the dialogue and high Mass. When Christ at the Last Supper said, ~This is My blood of the new covenant, which is being shed for many," what would the apostles understand by the words blood of the new covenant? Father Siegman, C.PP.S., the editor of the Catholic Biblical Quarterly, discusses this question and in so doing offers a few points which might be helpful in understanding better the Sacrifice of the Mass.11 He shows that the words blood of the covenant, spoken by our Lord at the Last Supper, ~'must have suggested to the Apostles the sacrificial character of the rite that Jesus was performing. Blood that was shed had to be offered to God in sacrifice, as acknowledgment of His absolute dominion" (pp. 171-172), and also as an atonement for sin. Further, the apostles must have understood that the covenant, the pact be-tween God and His people, was now fulfilled. ~What Jahweh had done on Mt. Sinai was a beginning, a first aspect of the perfect covenant-act to be realized in the future" (p. 172), when this covenant would be ratified not by '~the blood of goats and calves," but by the blood of Christ (Heb. 9:12). Finally, this fulfilled covenant would have meant "community of life"(p. 172), Christ the victim sharing His life with His apostles. A few months ago there was published in Worship the translation of an address which Father Athanasius Miller, O.S.B., secretary of the Pontifical Biblical Commission, gave last De-cember at the Biblical Institute in Rome.l~ His concern in the paper was to discuss the problem "whether or not a harmony can be established between the psalms on the one hand, and a Christian prayer and a Christian devotion to the psalms on the other" (p. 334). Since the book of the Psalms is pre-Christian, H"The Blood of the Covenant," 7"he American Ecclesiastical Re,view, CXXXVI (1957), 167-174. 1'-, "The Psalms from a Christian Viewpoint," l'Forship, XXXI (1957), 334-345. 332 November, 1957 CURRENT SPIRITUAL WRITING many priests or religious, whether in reading the Office or in using the Psalter for private prayer, have difficulty in giving the psalms a Christian character and interpretation. Their devotion suffers in attempting to make an Old Law prayerbook into a Christian prayerbook. Father Miller's answer to this problem may be summed up in his own words: Thus the psalter is for the Church of the martyrs a Christ-book. Its songs center around the Kyrios raised on the cross, whether she speaks of Him, or to Him, or He Himself speaks to the Father: "The psalm is a voice speaking of Christ; the psalm is the voice of the Church speaking to Christ; the psalm is the voice of Christ speaking to the Father." It was left to the ingenious hand of Augustine later to combine all these aspects into one: "The psalm is the voice of the whole Christ, Head and body": Psalmus vox totius Christi, capitis et corl~oris (p. 340). In an address, given May 1, 1955, to members of the Chris-tian Association of Italian Workers, the Holy Father instituted the feast of St. Joseph the Worker and he assigned it to the first day of May. This new feast took the place of the Solemnity of St. Joseph. In this exchange, however, nothing was really lost; in fact, much was gained. In order to show this, Father Francis J. Filas, S.J., an authority on the theology of St. Joseph, examines and comments very simply and intelligently on the text of the Mass and Office of the new feast.1:~ Of particular interest are the few remarks which he makes about "father Joseph" (p. 296). This com-mentary on the Mass and Office of St. Joseph could be used ior "points" for prayer by those who desire to "Go to Joseph." "In the providence of God, for the greater glory of God, to know Jesus and Mary better and to imitate St. Joseph more closely, may this new feast of St. Joseph the Worker be a promise of even greater liturgical honors to come" (p. 303). 13,'The Mass and Office of St. Joseph the Worker," The /lmerican Ecclesi-astical Re~ie~, CXXXVI, (1957), 289-303. 333 THOMAS G. O'CALLAGHAN Review fo~ Religious Priestly and Religious Vocation What is a vocation? How do I know if I have a vocation? The answer to these questions is given by Father Columba Ryan, O.P., in three helpful articles.14 A good part of the matter of these articles is a commentary on the important apostolic con-stitution Sedes Sap¯len¯tla15e. The Holy Father had written in this document: ". the divine vocation . . . consists of two essential elements, one divine and the other ecclesiastical." Father Ryan uses these words of the Pope both as a point of departure and also as a suggested division of the matter of his articles. The first article considers the divine element, the divine call, but looked at from the side of God, as God's signified will. The second article examines this same divine call, but insofar as it is a grace received in a man's soul. The final article treats the ecclesiastical element of a divine vocation, the ecclesiastical call, and that which is closely associated with it, the necessary qualities which ought to be found in the aspirant. In regard to the first element of a divine vocation, the invitation of the soul by God, this is so necessary that without it the foundation of the whole structure will be lacking. Whether it be a call to the priestly life, or the religious life, or both combined, the initiative must come from God; without it there is no vocation. Because of this Father Ryan reiterates and comments upon the strong warning of the Holy Father about forcing or alluring or admitting to the religious or priestly life those who do not show the true signs of a divine vocation. But if these signs are clear, if God's loving will for a man is that he be a priest or a religious, there arises a problem: What is the obligation of following this signified will of God? There is some obligation, says Father Ryan, but this obligation falls not so much upon the acceptance or rejection ot? the voca- 14Vocations and Their Recognition," The Life of the Spirit, XI, 217-223, 258-263, 517-527. 15 The English translation of this document may be found in gEVlEW FOg LIGIOUS, March, 1957, 88-101. 334 November, 1957 CURRENT SPIRITUAL WRITING tion as "upon the deliberations preceding . . . [the] decision . . an obligation in the line of the virtue of prudence" (p. 223). Let us observe that one should be careful about insisting upon this obligation with the young, since they could easily confuse what is of counsel and what is of obligation in this matter. In the second article Father Ryan takes up the problem of how we may know whether there is present in the soul the grace of a vocation. The most we can do is to "detect it by signs of its presence, by the outward effects which it produces" (p. 259). The signs which he indicates are: a conscious and felt attraction to religious or priestly life; an obscure drawing towards it, perhaps with a sense of duty attached, but without attraction; such a drawing, accompanied by positive repug-nance for the life in question; a calculation, from the recognition that a man may have from his whole providential setting, that he ought to follow such and such a life; the sense of the emptiness for him of any other life (p. 259). These signs are not a proof of a vocation; in fact, they are often counterfeited. Many of the observations which the author makes about these signs, their counterfeits, and the faulty motives behind the latter, are well worth careful study by those who are engaged in the work of vocational directing. Besides the divine call there must also be, in order to have a divine vocation, the ecclesiastical call, that is, being called by lawful ministers of the Church. No person with a genuinely divine vocation can fail to be received by legitimate superiors. This does not mean that every first refusal of ecclesiastical superiors proves the lack of a true vocation. But it does mean that against the refusal of a superior there can be "no ultimate appeal to some subjectively experienced call of God as a con-clusive proof" (p. 519) of a divine vocation. An ecclesiastical superior must determine whether a can-didate possesses the necessary qualities. What are these? Father Ryan classifies them under three headings: "first, qualities of health, physical and mental; secondly, general character and dis- 335 THOMAS G. 0'CALLAGHAN position; thirdly, talents appropriate to the special vocation undertaken" (p. 521). In commenting upon these Father Ryan makes some very solid observations about emotional maturity, general strength of character, intelligence, docility, and affability. These articles will well repay careful study. The question of fostering vocations, a very important ques-tion these days because of the growing need of priests and religious, is discussed by Father Baier.1' In the fostering of vocations, one point which is to be carefully noted is that which Pope Pius XI mentioned in Ad Catholici Sacerdotii. In the ordinary course of divine providence, he remarked in this encyclical, the %rst and most natural place" where the God-sown seeds of vocation "grow and bloom remains always the truly and deeply Christian family." Another point which Father Baier mentions is that young Catholics do not understand the real meaning and excellence of the religious life. Too much attention is given to the "externals." '~If we want more vocations, we must tell young people about the 'inside' story of God's call. Only the inner meaning and the full significance of a vocation can inspire the qualities of enthusiasm, self-sacrifice and heroism for Christ" (p. 3:23). l°"Toward More Vocations," The llomiletic and Pastoral Revie.w, LVII (1957), 320-324. 336 The Int:elled:ual Li e ot: t:he Religious: Prad:ical Aspect:s Sister Emily Joseph, C.S.J. THAT THIS ARTICLE may have a practical aspect in substance as well as in name, I have presumed to borrow heavily from a source that has directed the intellectual progress of many scholars. The advice here presented comes from a man who was the outstanding humanist of his day; a man of letters as well as of action who figured prominently in the political, ecclesiastical, and diplomatic affairs of his times; a man whose profound learning, both religious and secular, lent a brilliance and charm to his spoken and written word. This man was the twelfth-century scholar, John of Salisbury, secretary of St. Thomas of Canterbury, author, poet, ecclesiastic, diplomat, and an intellectual of the first order. Among John's writings we find an account of certain at-titudes prevalent in the educational circles of his day--a day which, we note with a smile, John calls these "modern times." He deplores the tendency to specialization, the immoderate tribute paid to cleverness, and the influence of a segment of educators who would over-emphasize the "practical" at the expense of the humanistic studies. Then, paying tribute to his revered old teacher, Bernard of Chartres, John quotes the pair of fluid Latin hexameters in which Bernard neatly packaged his recom-mendations for scholars-to-be. John himself called these the "Six Keys to True Learning." As a practical aspect of the intellectual life of the religious, I give you John's six keys) First: mens humilis--a humble mind. Recently I came upon this definition of humility in an article entitled "Vocation of the Intellectual; Its Requisites and Rewards.''~' "Humility is a per- 1 All references to John of Salisbury are from his Policraticus, VII, 13 (ed. C. J. Webb). Z Whalen, Reverend John P., "Vocation of the Intellectual; Its Requisites and Rewards," The Catholic Educational Re~ie~, LII (Dec. 1954), 597-601. 337 SISTER EMILY JOSEPH Review for Religious sonal evaluation without personal interest . It is observing ourselves as part of the creation of God with an unjaundiced eye, neither allowing our egoism to exaggerate our vision nor our insecurity to underestimate it." Such an attitude is funda-mental, not only for the acquisition of the moral virtues but for the intellectual ones as well. It is the guarantee of an objective approach to the search for knowledge; it precludes an interpreta-tion of research findings which accords with one'~ own prejudices or inclinations rather than with the objective evidence. Above all, it is a safeguard against one of the most pernicious spiritual ills to which man is subject--intellectual pride. The second key: studium quaerendi--the eager, questing spirit. The phrase carries a twofold implication: first, a steady, zealous, self-sacrificing devotion to the research entailed by scho-larship; secondly, it betokens the inquiring outlook which is the hallmark of a scholar. It implies, too, the proper attitude toward the intellectual life. With regret, we acknowledge that this attitude, latent in everyone who has consecrated his or her life to incarnate Wisdom, fails, in many cases, to develop and in-fluence the religious. Some hold intellectual efforts and attain-ments suspect. By their attitude of aloofness they try to cloak their own apathy where research is concerned. Others contend that the present need of the Church calls for concentration on a vigorous social apostolate. Still others avow their respect for intellectual activity but modestly place themselves outside its periphery. That all might acquire a correct attitude toward the importance, both for time and eternity, of personal intellectual growth we would strongly recommend two classic works: Cardinal Newman's Idea of a University and Cardinal Suhard's peerless pastoral letter, Groi~lh or Decline? The third key which John recommends is vita quieta--a life of tranquillity. John's own life as a scholar was interrupted by ecclesiastical responsibilities which plunged him into incessant activity. He crossed the continent of Europe ten t:.mes on diplo-matic missions and such extensive traveling in the twelfth century 338 November, ~957 THE INTELLECTUAL LIFE OF RELIGIOUS was only at the cost of much time and considerable inconvenience. Such a life is not compatible with the atmosphere that the scholar needs. His must be a well-ordered life---a life of dedication to intellectual pursuits. His energies must be concentrated upon this one end, not dissipated upon a multiplicity of activities, how-ever worthy each in itself may be. From his life all non-essentials must be (often painfully) pruned. One in whom secular tastes and worldly attitudes develop and foster a craving for recreation, for indulgence in entertainment provided by radio, television, or light reading, for needless travel and social contacts will find neither the inclination nor the time for intellectual growth. In a recent article in the NGEH Bulletin, Father Gustave Weigel, s.J., underlines the special responsibility of the college faculty, which he calls the "soul of the collegiate community," to foster the intellectual life. Exploring the meaning of the term, "intellectual life," Father Weigel contends that it is a life of contemplation. "The true intellectual," he says, "always seeks for essences and essences are not obvious . Hence the practi-tioner of the intellectual life is a contemplative." He maintains that "the intellectual life is the very essence of the college" and that contemplation is the essence of the intellectual life; and he intimates that there are dangerous attitudes, social and economic forces, that make incursions upon and destroy the vita quieta that is a sine qua non of scholarly pursuits? Closely allied to this third key is the fourth--scrutinium taciturn--a study room where silence reigns. Just as the silence of the chapel is most conducive to contempletion of God and His attributes, so for the scholar's contemplation there must be freedom from distractions, prolonged periods for undisturbed thinking. Here is a problem which superiors should acknowledge and try to solve. The religious whose teaching assignments, ex-tracurricular responsibilities, and community obligations exhaust 3 Weigel, Gustave, S.J., "Enriching the Intellectual Life of the Catholic Col-lege," NCE/I Bulletin, LII (May 1956), 7-21. 339 SISTER EMILY JOSEPH Review for Religious his or her physical powers and necessitate constant contact with students, institutional personnel, and externs cannot be expected to develop the intellectual life, regardless of personal inclination and intellectual endowment. Paupertas--poverty--is the fifth key in John's list. Our vocation, then, in which we are privileged to bind ourselves by vow to a life of poverty, ought to insure us this key without further worry. But does it? In the pursuit of higher education what is the end in view for the majority of religious who flock in such numbers to the universities? Is their goal those spiritual entities, knowledge and truth, toward which, like a shining beacon, they are willing to press on resolutely in spite of summer heat and winter snow, demanding professors and elusive research articles, frustrating language barriers and disappointing lab ex-periments? Or does a motive which is, at least in part, pragmatic and materialistic, namely, the determination to acquire a degree and thus satisfy certain educational standards and demands, com-mit them to a temporary and half-hearted educational episode which they dispatch with a minimum of research and a maximum of compensating recreation? All will acknowledge that the poverty of a monk or nun differs from the poverty of a derelict in the slums. How does the poverty of a scholar differ from the poverty of a religious? Or does it? Was John of Salisbury implying that this fifth key imposes upon the scholar a form of discipline and a degree of detachment that is unique and un-paralleled, which demands renunciations over and above those required by the vow of poverty? The last of John's six keys s~iows his penetrating wisdom: terra aliena. We might presume to interpret it rather freely to mean: ~Get away from home base." One of the most practical aspects of this question of intellectual growth is that of time. It is one of the limitations imposed upon us by our mortal state. Certain legitimate demands upon our time are inextricably associated with our observance of community life. Charity obliges even where temporary dispensations exempt. Religious 340 November, 1957 THE INTELLECTUAL LIFE OF RELIGIOUS superiors, then, should take this into consideration and, to the extent possible, assign students to graduate studies in universities where they will reside away from home. Financial and other practical considerations may render this difficult. Still, anyone who has attempted scholarly study or writing will insist that this sixth key is oi~ prime importance. These, then, are the six golden keys which John of Salis-bury left us nearly eight hundred years ago. I repeat them, as they are found in the seventh chapter of his work entitled Policraticus." ~Iens kurnilis, studiurn quaerendi, ~dta quieta, Scrutiniurn taciturn, paupertas, terra aliena. I rather suspect that, were John listening to me, he would repeat what he said, referring to Bernard's hexameters: "Though I am not taken by the smoothness of the meter, I approve the sense and I believe it should be faithfully impressed on the minds of those seeking true learning." FATHER GALLEN~S ABSENCE Father Gallen, who answers questions for the REVIEW, has been in Europe for several months; and we are not sure when he will return. This is the reason why answers to questions have been delayed. Since we have no other canonist on our staff, we suggest that those who have canonical problems requiring prompt answers send their questions to a canonist of their own diocese. BOUSCAREN-ELLIS It is a little more than ten years since Fathers T. Lincoln Bous-caren, S.J., and Adam C. Ellis, S.J., first published their Canon Law: A Text and Commentary. The third edition completely revised is now available. This edition incorporates papal decrees and decisions issued since 1951 and adds current literature to the bibliography fol-lowing each chapter. It includes new material on the alienation of property and on secular institutes. Father Ellis, it will be remembered, was one of the founders of REVIEW FOR RELIGIOUS and was one of the active members of the editorial board until very recently. The book is published by the Bruce Publishing Company, 400 North Broadway, Milwaukee 1, Wisconsin. 980 pages. $10.50. 341 Com rnun icat:ions On Delayed Vocations Reverend Fathers: In accordance with the announcement in the May number of gEWEW FOg RELIGIOUS (p. 154), we are happy to send you the fol-lowing information. We are Dominican Sisters established for foreign mission work and for social and catechetical work in the United States. We are at present approved as a Pious Union by Cardinal Stritch. Our habit is the regular Dominican habit. We accept candidates between the ages of 20 and 40. We do accept widows or previously married women whose marriage was annulled or invalid, if they give signs of a true vocation. Mother M. Agatha, O.P. Missionary Servants of St. Dominic Rosary Mission House 656 West 44th Street Chicago 9, Illinois Reverend Fathers: In response to your note on Delayed Vocations, we wish to say that we would consider accepting the classes of persons mentioned in the announcement. Ours is a cloistered order. We have perpetual adoration. We accept candidates up to the age of 35, and even a little older if their health is good. If the spiritual directors who seek this information have possible candidates on the waiting list we would be glad to make their acquaintance. Mother Mary Edwina Franciscan Nuns of the Most Blessed Sacrament 2311 Timlin Hill Portsmouth, Ohio [EDITORS' NOTE: Regarding communications on the religious habit please see page 322.] 342 Survey.of Roman Document:s R. F. Smit:h, S.J. THE DOCUMENTS which appeared in the ~lcta ~lpos-tolicae Sedis (AAS) from June 1, 1957, to August 15, 1957, will be the subject matter of the present article. Page references to AAS in the course of the survey will accordingly refer to the 1957 AAS (volume 49). The Saints On May 16, 1957 (AAS, pp. 321-31), two days after the Pope had received in audience the recently liberated Car-dinal Wyszynski, His Holiness issued the encyclical, Invicti athletae Christi, in commemoration of the three hundreth anniversary of the death of the Polish martyr, St. Andrew Bobola. In the first section of the encyclical, Pius XII briefly sketches the life of the martyr. Born in 1591, Andrew entered the Society of Jesus at the age of 19. The future saint gave himself wholeheartedly to the conquest of Christian perfection, seeking only the glory of God. After his ordination to the priesthood, his life was devoted to the faith he professed. It was this love of his faith that led him to work in the eastern marches of his country where dissident churches strove to separate the faithful from the unity of the true Church. When the Cossack persecution of the Church broke out, it was this same love of the faith that prompted him to do everything in his power to keep Catholics from denying their faith and to reconcile those who under pressure of the persecutors had deserted their faith. It was, finally, the ~ame love of the faith that enkindled in him the courage to endure the fright-ful martyrdom which the Cossacks inflicted on him on the feast of the Ascension, May 16, 1657. In the second part of the encyclical, the Vicar of Christ urges the faithful to imitate in their own lives the faith and 343 R. F. SMITH Review for Religiou~ courage of Bobola. The need for similar faith, he notes, is especially great today, for materialism continues to grow and to seduce men by the mirage of an earthly happiness without God. No less necessary today is the courage of St. Andrew. Every Christian life must have something of the martyr in it; for a Christian gives testimony to his faith not only by shedding his blood for it, but also by a constant war against sin and by a complete consecration of himself and all he has to Him who is his Creator and Redeemer and who someday will be his eternal joy. The Holy Father concludes the encyclical with a special plea to the Polish nation that they of all men may imitate the faith and courage of their sainted compatriot so that Poland, today as yesterday, may be a rampart of Christianity. Three documents concern Mother Mary of Providence (1825-71), foundress of the Helpers of the Holy Souls. The first of these was a decree of the Sacred Congregation of Rites which was dated April 21, 1957 (AAS, pp. 374-76), and which stated that the beatification of the Venerable Servant of God could safely be proceeded with. On May 26, 1957 (AAS, pp. 339-44), Pius XII proclaimed her beatification and the day after (AAS, pp. 361-64) addressed a group of the Helpers of the Holy Souls who had come to Rome for the beatification of their foundress. In his allocution to them the Pontiff stressed the Blessed's devotion to Providence which led her to repay Provi-dence by rescuing souls from purgatory and by devoting herself to an active and universa! apostolate. The last document concerning the saints is a decree of the Sacred Congregation of Rites, issued on April 9, 1957 (AAS, pp. 424-25}, and ordering that henceforth a determined part of the consultors of the congregation shall have consultative vote with regard to the official scrutiny of the writings of persons whose causes of beatification are introduced. The Eucharist Three documents of the period surveyed are concerned with the Eucharist. On May 19, 1957 (AAS, pp. 364-68), His 344 November', 1957 ROMAN DOCUMENTS Holiness broadcast a message to the Eucharistic Congress of Spain, which was being held at Granada, telling the faithful assembled there that in the Eucharist is to be found the same Christ who is the way, the truth, and the life for all men. He also reminded them that in the Eucharist there is the highest manifestation of that greatest of all truths: God is love. On May 23, 1957 (AAS, p. 370), the Holy Office an-swered the following question with regard to the concelebration of Mass: Do several priests validly concelebrate Mass if only one of them utters the words "This is My Body" and "This is My Blood" over the bread and wine, while the rest do not pronounce the words, but, with the knowledge and the consent of the aforesaid celebrant, have and manifest the intention of making their own the words and actions of the same celebrant? The Holy Office answered the question in the negative, since, as it said, by the institution of Christ only he validly celebrates who pronounces the consecrating words. The Sacred Congregation of Rites issued a decree on June 1, 1957 (AAS, pp. 425-26), dealing with the tabernacle and the manner of conserving the Holy Eucharist. The decree states that the pertinent norms of canon law (canons 1268-69) should be carefully observed. Moreover, the tabernacle is to be so fixed to the altar that it is irremovable. Ordinarily the taber-nacles should be affixed to the main altar, unless in certain cir-cumstances the veneration of the Eucharist can be provided for better elsewhere. Such circumstances are ordinarily found in cathedral, collegiate, and conventual churches where choir func-tions are exercised. Similar extraordinary circumstances can sometimes be found, the decree continues, in larger devotional centers where, because of popular devotion to some venerated object, the veneration due the Blessed Sacrament might be over-shadowed. The decree goes on to state that Mass should be habitually celebrated at the altar where the Blessed Sacrament is kept; and, 345 R. F. SMITH Review .for Religious in churches where there is only one altar, this should not be so constructed that the priest celebrates Mass facing the people, for in the middle of such an altar there should be placed a tabernacle for keeping the Blessed Sacrament. The tabernacle should be strong and secure so that all danger of profanation is avoided. When the Blessed Sacrament is in it, the tabernacle should be covered with a veil and a light should always burn in front of it. The tabernacle should con-form to the style of the altar and the church and should not differ too much from the style of tabernacles already in use. The tabernacle should represent a true dwelling-place of God with men and should not be adorned with unusual or misleading symbols. Finally, the Sacred Congregation notes that tabernacles that are off and apart from altars are strictly forbidden. More-over, with regard to the way of keeping the Blessed Sacrament or with regard to the form of the tabernacle, there is no presump-tion in favor of contrary customs, unless the custom is centenary or immemorial. Social Questions Speaking on May 3, 1957 (AAS, pp. 351-55), to a group of Belgians, the Holy Father underlined the necessity of better housing for a large number of people. Ten to twenty per cent of the total population of European countries, he pointed out, live in subhuman circumstances where they can not live a decent and truly human life. Such circumstances not only weaken health and physical stamina but also induce extensive moral damage: immorality; juvenile delinquency; loss of the desire to work; and revolt against the society that allows such subhuman conditions to exist. On May 26, 1957 (AAS, pp. 403-14), the Vicar of Christ addressed a group of Italian Catholic lawyers on the right way of giving assistance to those in prison. The Holy Father began his allocution by studying the presuppositions of all effec- 346 November, 1957 ROMAN DOCUMENTS tive aid to prisoners. The first of these presuppositions is con-. cerned with the relationship that exists between the punishment and the crime committed. Only the conviction that the prisoner is culpable can furnish a sure basis for all consequent aid. It must be remembered, the Holy Father stated, that even in con-crete situations the great majority of men have the possibility of regulating their personal conduct and hence of contracting obli-gations and responsibilities. This is the reason why morality and law are correct when they assert that in a given case cessation of free will must be proved, not the presence of free will. The second presupposition to be borne in mind when work-ing for prisoners is concerned with the suffering that is necessarily included in the punishment. A prisoner, the Pontiff remarked, is not comparable to a sick person; since the latter has no obliga-tion to suffer, it is right to seek to lighten his sufferings as much as possible. The prisoner, however, deserves to suffer, hence the removal of all suffering cannot be desired in the case of prisoners. The third and final presupposition to be considered cen-ters around the meaning and purpose of the punishment that has been inflicted on the prisoner. Since human punishment should in its own way imitate divine punishment, the Holy Father turned to a consideration of the meaning and purpose of the punish-ments inflicted by God on sin. The primary and essential pur-pose of divine punishment, he observed, is the reestablishment of the order of things violated by sin. By sin, man prefers him-self to God; by imposing suffering on the sinner, God constrains him to submit himself to the divine will and hence to restore the order he has previously violated. This, however, is not the sole purpose of divine punishment as far as this world is concerned. Often the punishments willed by God in this life are rather medic-inal than vindictive. They are meant to reeducate the sinner, to lead him to repentance, and to turn him toward goodness and justice. All these aims of divine punishment should be striven for also by human punishment. 347 R. F. SMITH Review .for Religious His Holiness then took up the manner in which prisoners can best be aided. The first aid to be given to prisoners is to know them thoroughly: their origin, their formation, their life up to the present time. Secondly, one should attempt to con-vince them that through their detention they can efface the errors of their past and remake their lives. Finally, one must love the prisoner. It is not sufficient to approach him with correct ideas and notions; along with this must go a love that is as comprehensive and devoted as is maternal love. In conclu-sion the Holy Father advises his listeners to look on prisoners as God looks upon them: in a spirit of justice tempered with mercy. Miscellaneous Matters On June 2, 1957 (AAS, pp. 433-603), Pius XII issued the Motu Proprio Cleri sanctita¢i, promulgating a new section of the projected Code of Canon Law for the Oriental Churches. This new section contains 558 canons and corresponds roughly to the second book of the Code of Canon Law for the Latin Church. The section deals successively with the following points: the oriental rites; physical and moral persons; clerics in general; clerics in particular from patriarchs to assistant and substitute pastors; the laity. The prescriptions of these new canons will go into effect March 25, 1958. On May t9, 1957 (AAS, pp. 414-17), the Roman Pontiff delivered a radio message to the Third Portuguese Congress of the Apostleship of Prayer held at Braga. In the message the Pope expressed his great desire to see the Apostleship of Prayer propagated among all catagories of persons in the Church. The principal part of his message, however, is concerned with what he called the proper essence and the secret of the immense effectiveness of the Apostleship of Prayer. This is nothing else than the practice of the morning offering of all one's actions and sufferings of the coming day for the intentions of the Sacred Heart and of the Roman Pontiff. This practice, the Holy Father 348 Nove~ber, 1957 ROMAN DOCUMENTS noted, is an elementary and simple one, but when motivated by a conscientious desire to live it out completely, it can revolution-ize a life. On May 20, 1957 (AAS, pp. 355-61), the Holy Father gave an inaugural address for the week of astronomical studies held under the auspices of the Pontifical Academy of Sciences. The body of the address is devoted to a summary of recent findings with regard to the nature of the stars, in the course of which the Holy Father accepts five billion years as a reason-able estimate of the age of the universe. At the end of the allocution the Pope remarked that that man is fortunate who can read in the stars the message they carry, inviting man to rise to the knowledge of Him who gives truth and life and who estab-lishes His dwelling in the hearts of those who adore and love Him. On May 10, 1957 (AAS, pp. 427-29), the Sacred Peni-tentiary published the text of two prayers composed by His Holiness. The first is a prayer to our Lady of Lourdes; an indulgence of three years can be gained by the faithful each time they recite the prayer with contrite heart. The second prayer is a prayer to be recited by physicians; physicians can gain an indulgence of three years whenever they say the prayer with contrite heart. On June 4, 1957 (AAS, p. 429), the Sacred Penitentiary announced that a plenary indulgence could be gained in connec-tion with the practice of the twelve Sundays in honor of the infancy of our Lord. The conditions for the indulgence are the following: prayers and pious meditations in honor of the mysteries of Christ's infancy on twelve consecutive Sundays of one's own choosing; confession; Communion; visit to a church or public oratory with prayers there for the intention of the Holy Father. 349 Persevering in Prayer Mot:her Marie Vandenbergh, R.C. I. Introduction CONCERNING IGNATIAN spirituality less has been writ-ten perhaps than about some other schools of perfection; nevertheless, there are enough articles and books extant on the subject to make one pause before adding to their number. Especially if one's years in religion are not many, will the query arise, "What do you have to contribute?" The answer is, "Not very much." The best to be hoped for is that being relatively lately come to the field of interior combat might lend freshness to one's point of view. The re-cently won scars of battle might generate a more sympathetic and generally helpful approach to the problems confronting beginners about to enter the lists. There are, conceivably, certain advantages that derive from having traveled far enough along the road of the interior life to get some perspective, but not so far as to have forgotten what it felt like to be just start-ing out. Furthermore, and more importantly as a credential, the Cenacle, keynoted by its motto, "Perseverantes in oratione," has, throughout its brief history of less than two hundred years, upheld in its constitutions an ideal of high spiritual excellence. However large the discrepancy between these ideals of the con-gregation and one's personal attainments, it is surely nonetheless permissible to set forth this heritage and let it speak for itself, at least in regard to one or two problems of beginners in prayer. The Cenacle Religious have an Ignatian Rule and are devoted to the work of providing retreats for laywomen and teaching Christian doctrine. It is not, then, surprising that St. Ignatius's book, The Spiritual Exercises, figures largely in our novitiate training, as well as all through our religious life. 350 PERSEVERING IN PRAYER We are told early in our formation that a Cenacle Religious must learn to love "the solitude of the heart" and "live in prayer as in her proper element." As means toward this spiritual growth, we are given, to quote a superior general, both "meth-ods" and "liberty." The "liberty" is that inspired by the Holy Spirit; the "methods" are those suggested by St. Ignatius--his "Spiritual Exercises." If his directives applying to the special circumstances of retreat time are set aside, there remains a remarkable body of instruction for those who wish to learn the science of the saints and for those who are constituted their guides. In this article we shall prescind entirely from the retreat relationship and, using the Exercises as a manual of spirituality, concentrate on the part methodical meditation is meant to play in our spiritual lives. II. Pro's and Con's The ultimate purpose of any sort of meditation, formal or informal, is to bring a soul to give itself to God by a process of instruction, reasoning, and resolution resulting in the formation of religious convictions and in great purity of life. Training in the use of formal meditation methods often starts with ready-made outlines, developing into personally prepared meditation outlines. This has two principal advantages. First, it prevents waste of time and energy to have something definite in mind to do when you go to your meditation. Second, as a result of the first, it helps develop the habit of prayer. Unless a girl has been living a modified rule of life in the world, the likelihood is that she has been praying "when she felt like it." Entering religious life she must learn to pray at a set time--whether she feels like it or not. A knowledge of prayer technique, i.e., an outlined meditation, will help her get started on days when she doesn't feel like it. It will keep her busy and trying to pray at times when prayer is more or less distasteful. Furthermore, fidelity to the attempt to "contact God," espe-cially when sensible consolation dries up, is a sine qua non 351 MOTHER MARIE VANDENBERGH Re~iew for Religious of real progress. This fidelity is a fruit of habitual use of a method. St. Teresa of Avila :lays down two rules for the would-be saint: refuse God nothing and never abandon the practice of prayer. Use of meditation methods can keep a soul from idleness in prayer time and prevent its giving up from sheer boredom with itself in time of dryness. There are, however, dangers to be avoided in the use of a method: strain and slavish fidelity to mechanics. While bridging the gap between the free and easy ~pray when you please" of life in the world and the regular, disciplined ~pray when you ought" of religious life, it is of paramount importance to avoid undue strain. The spontaneity of the soul's response to God must be safeguarded. It is that element of sweet familiarity with God which, as far as God's grace allows, makes of prayer the personal relationship it is meant to be. Undue efforts such as straining for ~success" in meditation, in-sistence on completion of the full meditation outline, or self-induced fixation of the imagination are sure to result in a ~broken head." Some such form of tension becomes a danger wherever emphasis on high ideals is combined with strict discipline. Ex-aggerated fidelity is one of the occupational hazards of religious life. Especially in the atmosphere of a novitiate, a spirit of holy emulation can make it contagious. To such an extent is this true that over-eagerness can be suspected of spoiling more voca-tions than laxity; for tension, though combined with all the good will in the world, has a paralyzing effect. In certain cases it persists as a chronic ailment through the early years of professed life, sooner or later, let us hope, to be outgrown. In extreme cases, however, the victim may be spiritually crippled for life. The cause of the difficulty does not lie, needless to say, in the traditional methods of prayer. The trouble arises when, instead of the neophyte's mastering the method, the method masters the neophyte. What was intended as a help toward union 352 November, 1957 PERSEVERING IN PRAYER with God becomes an end instead of a means and acts as a hindrance to that very union. The exasperating part of it is that often the victim of this malady, if questioned, would reply glibly that, of course, a method is a means, not an end in itself--and then go right on clinging inordinately to his little shell of prayer technique. In his mind, though he does not realize it, prayer formality has become an indispensible means to union with God; whereas authors and advocates of prepared methods intend them to be used tantum-quantum, just insofar as they help to attain this union. An inexperienced soul can become more attached to its method than to its God. It makes him feel so secure. If ever doubts as to his fidelity to prayer arise, he has only to point to his daily "two preludes, three points, and a colloquy." There, he feels, is concrete evidence that he has not been wasting his prayer time. He does not realize until much later, perhaps, that he has been slowly strangling his spiritual life. Retreat masters have dealt with this difficulty, books have been written about it; but still it can happen that a suffering soul will not recognize itself to be a victim of prayer-tension until the sterility of its meditation and its self-imposed rigidity threaten to kill its religious life entirely. Sheer starvation of soul is its inevitable result. In order to forestall this turn of events if possible, those in charge of the spiritual formation of young people exercise a great deal of vigilance. "I watched my young men like a hawk," said one novice master, "to detect signs of strain." As soon as they began to pray spontaneously and to speak familiarly with God, they were instructed to leave their prepared meditation outline for as long as they could pray without reference to it. "Be relaxed in the presence of God," was the advice they were given. There is a possible hazard, too, for people with a studious turn of mind. They, more easily than others, can be tempted to make a purely mental exercise of their meditation and never 353 MOTHER MARIE VANDENBERGH Review for Religious really pray. There is no real "contact" with God at all. This makes of meditation nothing but a sterile academic study instead of an affair of the heart that leads them to fall in love with their Lord Christ. III. Liberty of Spirit Besides these rather obvious dangers to be avoided in the use of meditation methods, there is a further point it might be well to discuss here. The principal charge leveled against tech-niques of prayer is that slavish fidelity to "two preludes, three points, and a colloquy" hinders a soul's progress toward God in the more simplified forms of prayer. The Spiritual ercises of St. Ignatius are often called upon to bear the brunt of such criticism. For some reason it has been difficult to convince the praying public that to advocate methods of prayer is not the same as to advocate slavish fidelity to them. St. Ignatius of Loyola, himself a contemplative and even a mystic, could hardly have recommended a spirituality which excluded such graces a priori. Anyone thoroughly grounded in Ignatian spirituality knows well enough that there is in it wide margin for originality and freedom. In the beginning of the life of prayer, however, the method is more in evidence than the freedom. The same is true of playing the piano. You learn the scales before you improvise. Benson, in his The Friendship o.f Christ, and Boylan, in This Tremendous Lover, point out that one's prayer life develops along the same lines as human friendship. In the early stages of mere "bowing acquaintance," formalities and conven-tional conversation topics like politics and the weather make up the larger part of the relationship. As the acquaintance deepens, there is growing mutual self-revelation, a sharing of tastes, of personal history, of hopes and fears. There is mutual interest in and support of one another's projects and plans. Should friend-ship ripen to the point of falling in love, the amount of con-versation is reduced to a minimum, and the silent language of 354 November, 1957 PERSEVERING IN PRAYER love takes its place. There is a ~honeymoon" stage, followed by inevitable trials and tests which strengthen and mature the soul. The maturing of married love has frequently been de-scribed as a process of transition from eros to agape, from selfish to unselfish love. A similar process goes on in the prayer life. Eventually prayer comes to the point where it lives by a continuous, silent sacrifice of self for the sake of the Beloved. Such prayer is a life of love and is consonant with a great deal of suffering and self-forgetfulness. Married couples who have lived and loved together for many years have no great need of words; they are content to share each other's silent company. Even so does the soul's happiness come to consist of being silent together with God. In human love this silent togetherness can be such a dear and deep and precious thing that when one partner dies, the other does not linger on much longer. The whole reason for living has disappeared. So in prayer one's whole self can come to be lost in God who is one's only reason for living, moving, being. IV. Variety of Method Although all comparisons limp, at least it should be obvious that in our friendship with the most wonderful Person in the universe we should expect growth and development and change. The purpose of the variety of methods provided by St. Ignatius is to allow for this most desirable adaptability to the attractions of grace. Furthermore, the key to this adaptation is St. Ignatius's direction, "In that point in which I find what I desire, there I will rest, without being anxious to proceed . . . until I have satisfied myself" (Addition IV). This varying of meditation methods to suit one's need of the moment is sometimes a matter wherein a well-meaning young person is too timid. Wisely reluctant to trust her own instincts unless they receive the approval of authority, a beginner must still remember that obedience is controlled initiative. With cer-tain personalities the emphasis must be on the control; with 355 MOTHER ~ARIE VANDENBERGH .Review for Religious others, on the initiative. During the years of religious formation especially, there should be the control of reporting to the novice mistress or superior on how one's time of prayer was spent-- this at intervals of at least two weeks--together with submission to her judgment as to one's success or failure. However, the temptation to cling to a method already approved simply for fear that any other will not receive a similar approval is a kind of human respect. Reduced to its ultimate form, this is hoping to please men at the price of failing to please God. God looks for our initiatives; indeed, if they are good, it is He who inspires them. The novice will do well to remember that she is being led by the hand in order to learn to travel the road alone. Over-dependence on the novice mistress is at least equally as bad as failure to have sufficient recourse to her guidance. Like a good physician, the novice mistress aims at making her ministrations unnecessary. Second year novices, other things being equal, should expect to need less counseling than in their first year, etc. It should not take long for a reasonably intelligent person to acquire enough facility in the use of prayer techniques to begin a little experimentation in method variations. The more personal and familiar our prayer becomes, the better it accomplishes its purpose of uniting us to our Lord and transforming us into His likeness. Of course, if we fall as it were naturally into one or other method, there is no great need to force ourselves to vary our approach--except occasionally to counteract monotony, weariness, boredom; in general, to avoid getting into an unthinking rut. Some people more easily think their way to God, and their meditations reflect this trait. Others lead with their heart. Some can study our Lord in the gospel text with a ready, but quiet, imagination. Some whose imagination tends to run riot, stirring up over-strong emotions, pray best by a loving attention to the presence of God--a simple, peaceful, wordless gaze of the soul focused upon its invisible Guest. 356 Novembe~, 1957 PERSEYERING IN PRAYER Sometimes our prayer is a kind of seeking, searching, asking, wanting. It is a quest for God, a thirst for God, a need for more and more of Him and His love and peace. This is another form of wordless prayer. We may come away from it with no specific resolution, with just an increased consciousness of our need for God, God alone, God first and foremost. It would still be a very good prayer. Some are able to speak familiarly with God, telling Him all the events and hopes and needs of their daily life. So long as there are moments of pause when we can listen to Him, this is a very helpful prayer. It should, however, be a conversation, not a monologue. Too many words can be a barricade between the soul and God. In our daily mental prayer one of these methods may pre-dominate or we may use a combination. On certain days, at certain times in our lives, our prayer methods will almost auto-matically take on certain changes of pattern, simply from neces-sity. As Father R. H. J. Steuart liked to say, the level of our prayer is the level of our lives. Chameleon-like, our prayer adapts to our presefit state of soul, of emotion, or of physical well-being. A real effort to pray when we are in a state of high excitement or deep depression will have a tranquilizing, stabilizing effect. When we are very tired, just to remain numbly in the presence of God is an appropriate prayer. Just to be with Him suffices for us then. The very sick can sometimes unite themselves to God only by the loving contemplation of a crucifix; sometimes even that is beyond them. A weak grip on a crucifix or rosary can symbolize their intention to pray, becoming an outward sign of the inward turning heavenward. When a person is in a state of dryness, interior trial, or is interiorly agitated by a difficulty from without, his prayer is a prayer of spiritual pain. The soul suffers; suffers, it may be, with little hope of respite, with no alleviating sense of vitality as sometimes accompanies a beginner's cross. Father Caussade 357 MOTHER MARIE VANDENBERGH Review for Religious considers it a great grace thus to "suffer weakly," unable to find satisfaction in the thought that one is bearing up nobly under one's cross. This state of pure suffering is extremely pleasing to God and highly profitable to the soul. A person's prayer in this state may be a continual interior Miserere, springing from a great sense of unworthiness and guilt, and in spite of having no specific blemish of conscience to which it may be attributed. Later on, depending upon the degree of purification already accomplished by this state, one's prayer may be an inner attitude of oblation, willingly offering one's suffering self in sacrifice to God. "Take, O Lord, and receive all that I am and all that I have." Lastly, when the purgation of suffering has nearly run its course, an attitude of adoration, of God-regarding prostration of soul, may begin to predominate. These are all methods of prayer which, explicitly or im-plicity, can be found in St. Ignatius's book, The F~xercises. In his very first annotation St. Ignatius gives the title of "spiritual exercises" to "all methods of preparing and disposing the soul ¯ . . to seek and to find the divine will," adding a little later on that "in these spiritual exercises it is more fitting and much better, in seeking the divine will, that the Creator and Lord Himself should communicate Himself to the devout soul . . ." (Annota-tion XV). As Father Peeters has pointed out, "The Exercises in their entirety are presented to us as a means of entering into con-tact with God." V. Discursive Prayer a Preparation for Contemplation Used properly and suitably adapted to the individual, these techniques of prayer are calculated to leave the door open for the divine initiatives by which God leads a soul through darkness into light. Fruitful meditations result in a generosity and purity of soul which dispose a person, insofar as it depends on him, to receive the graces of infused contemplation. In this "gift of prayer," as it is sometimes called, God's action, though imper-ceptible in itself, is powerful in its effects and may temporarily 358 November, 1957 PERSE~CERING IN PRAYER put an end to our ability to meditate discursively. The soul is reduced to a state which seems to be one of comparative inaction, weakness, and passivity. This is because God is taking the lead and the soul is willingly following Him. St. John of the Cross gives three signs by which the director may recognize the beginnings of passive union: impossibility of meditation, painful anxiety as to fervor, and dryness, wi~out consolation in God or in creatures. A soul accustomed to discursive prayer finds a most dis-concerting adaptation necessary when it arrives at the threshold of contemplative prayer. The main reason for the element of surprise is that we cannot possibly imagine ahead of time what the direct action of God will be like or what precise form the purification will take. Secondly, it is a fairly common, though unwarranted, assumption that the habit of prayer increases ac-cording to the familiar pattern of a purely natural habit. But there is this remarkable difference between the habit of prayer and, say, the habit of playing the piano. In the latter case, repetition breeds facility, the habit increasing in kind; whereas the unpredictable element of the supernatural in the habit of prayer allows for an otherwise unaccountable psychological phenomenon. Dom Chapman in one of his letters puts it most clearly: "Progress in prayer is not (1) from troublesome discursive meditation to easy contemplation of a beautiful thought; and from weak affections to fervent and strong affections, but (2) from easy discursive meditations to the impossibility of medi-tating at all (except by ceasing to pray), and from easily warmed affections to no affections at all--to aridity, that is, and to 'night.'" The paradoxical fact about meditation is that we expect it to become easier and easier~'and instead it becomes harder and harder, then "nauseous or impossible." Dom Chapman says in another letter, "Meditation is usually necessary in order to induce souls to love God and to give them-selves to Him. But at that point--when it begins to be reached 359 MOTHER MARIE VANDENBERGH Review for Religious --the power of meditation usually stops and something better begins." It is not our purpose here to analyze the ~something better," but to indicate the point at which there must be a radical change in our technique of prayer. That St. Ignatius envisaged the possiblity of such a transi-tion is evident in his F~xerc[s~s, pronouncedly in the contrast between Annotations IX and X. He presupposes knowledge of the different phases of prayer in his instructions to the director, though he includes nothing specific in regard to passive prayer in his instructions for the retreatant. The reason for this is primarily historical, for the Jesuit founder had been called up before the Spanish inquisitors two and three times to have his writings examined for teaching a false mysticism. In such cir-cumstances it was better not to put everything he knew into print. Secondarily, there is a reason for his reticence that to some extent still applies. This is simply that it is almighty God who decides when and if a soul is to enter upon the way of contempla-tion, and it is the director who decides whether or not this has actually been the case. St. Ignatius allows for the possibility of a soul's discontinuing discursive prayer in his instruction that it rests where it finds satisfaction. He expects the director to do the further instruction when the need arises. Naturally, a soul is not incapable of recognizing in itself the symptoms mentioned by St. John of the Cross. But no man is a good judge in his own case, and far too often wishful thinkers in the spiritual life have attributed to almighty God phenomena that were actually the natural products of their own faculties and pas-sions, the result, say, of insomnia or indigestion, or in some cases the work of the devil. Hence the need for solid guidance. In the text of the F~xercises, St. Ignatius divides the retreat into four ~weeks" which correspond roughly to the purgative (first week), illuminative (second and third weeks), and unitive (fourth week) ways so often mentioned by spiritual writers. He 360 November, 1957 PERSEYERING IN PRAYER makes a noteworthy distinction between the treatment to be ac-corded souls suited only for the meditations on the purpose of life, on sin, and on repentance customary in the first "week" and the treatment of souls capable of the greater service of God asked of them in the ensuing "weeks." He has two sets of "Rules for the Discernment of Spirits," applying to the age-old principles whereby the director decides if a soul is being influenced by the good or the evil spirit or by its own self. The rules for souls of the first-week category are rules for beginners in the spiritual life, i.e., either souls struggling to break with habits of mortal sin or innocent souls just learn-ing how to meditate. (Discursive meditation is good for both alike.) The rules for the second week are for the more pro-ficient. Their application extends indefinitely onward into the heights of union with God. This marked difference between the advice St. Ignatius would give beginners and the advice suitable to the more advanced shows plainly that the author of the Exercises took it for granted that the time would come when a radical change would take place in the soul's activity. In other words, he allows for the fact that discursive meditation in many cases develops into something very different, while taking into con-sideration the instances where it does not. "If Ithe retreatant] be a person who has been little versed in spiritual matters and . . if he betrays impediments to making further progress in the service of God our Lord . . . , then let not the person giving the Exercises converse with him upon the rules of the second week for discerning various spirits, because in the pro-portion that those of the first week will benefit him, those of the second will do him harm, because they contain matter too subtle and too high for him to understand" (Annotation IX). St. Ignatius never intended his methods to be set above the valid inspirations of grace, though some of his devotees have at times given that impression. His admonition, "It is 361 MOTHF~R MARIE VANDENBERGH Review for Religious not to know much, but to savor the matter interiorly that fills and satisfies the soul," certainly shows that he meant meditation to be used in such a manner as to pave the way for the simpli-fying process God so often undertakes in the prayer of the generous. A person who remembers this advice will find Igna-tian spirituality an excellent preparation for "the gift of prayer." By way of further example we might point out that a soul formed by the asceticism of St. Ignatius is told, when prayer is dry and disgusting, to prolong it somewhat beyond the usual space of time; when prayer is sweet and easy, to resist the temptation to linger longer. This discipline breeds the detach-ment from even spiritual delights and the perseverance through times of desolate prayer that are the necessary preparation for higher gifts of God. This teaching trains a soul not to give up when ~he going gets tough and, contrariwise, not to make sweetness or facility the criterion of its success in prayer, safely guiding it between the Scylla and Charybdis of its spiritual Odyssey. VI. Adapting the Exercises to the More Proficient Throughout the Exercises there is a noticeable progres-sion of thought, an ascending scale of higher and higher moti-vation, designed to overtake a soul at whatever point it has reached in its journey toward God and guide it further, as far as the grace of God permits. St. Ignatius, though unwilling to speak to beginners about the conduct of the more advanced, did not believe that an earnest soul who has made some progress should be allowed to think that there is no other sort of prayer possible except discursive meditation for "ordinary" Christians and mystical phe-nomena for the saints. This is a common misconception castigated by Father M. Eugene Boylan, O.C.S.C., in his practical little vol-ume, Difficulties in ~ental Prayer. Although St. Ignatius in Annotation XI exhorts the retreatant "so to toil in the first week as if he did not hope to obtain anything in the second," 362 November, 1957 PERSEVER,ING IN PRAYER he does not intend this to mean that a soul should be kept in ignorance of the fact that there is something further to attain, especially if he is generous in striving to correct his defects and to remove the obstacles to his further progress. The sign St. Ignatius gives as an indication to the director that it is safe to instruct a soul in the ways of more advanced spirituality is the discovery that the soul ~is assaulted and tempted under the semblance of good," because this is characteristic of a per-son who ~is exercising himself in the illuminative way" (Anno-tation X). Sometimes in the providence of God it is not very long before the neophyte needs to know what lies ahead for him. When a soul, then, has reached the degree of purity of life where its temptations are not of a ~gross and sensual nature," or when discursive meditation is ceasing for some legitimate reason to be profitable, it is time for him to learn what the future may hold in store. Then, if his prayer begins to dry up, there will be less danger that he will do himself harm by violent efforts to ~pray as I used to," not realizing that there can come a time when a person who says, ~I can no longer meditate," must learn to pray another way. What is the part to be played by methodical meditation during the confusing transition period when the soul is not as yet accustomed to its new role as patient rather than agent? Dom Chapman's advice at this point was always, ~Pray as you can and don't try to pray as you can't,t'' With some persons, the transition between discursive prayer and passive prayer is' abrupt. With others it is gradual, periods of passivity being interspersed with times when meditation is possible to some degree. There is likely to be danger of illusion in refusing to meditate when it becomes possible, even as there is danger in making violent efforts to meditate when it is not possible. Here one's early training in outlined meditation becomes very useful, for the safe course seems to be to make an initial try at medi-tation when beginning the time of prayer, but to rest content if the trial proves a failure. The habit of turning to a preo 363 MOTHER MARIE VANDENBERGH Review for Religious pared outline is a safeguard, in spite of the fact that more and more the method of "doing something" must be replaced by a method of ~doing nothing," of learning to take one's cues from God, God working within the sanctuary of the soul. Sometimes a soul finds it helpful to pray, as it were, by means of an attitude of soul, of humility, supplication, and self-oblation. For such a soul has received ~the call of the King," inviting those who wish to distinguish themselves ir~ God's service to follow their Lord in poverty and suffering. If a person cannot make the offering of himself and all he posses-ses to serve the kingdom of Christ, he obviously has neither the grace nor the capacity for the sacrifices necessary for further progress in the prayer life. If he has made the offering, he must be prepared to fulfill it literally; for, stripped of even the spiritual armor in which he trusted, he will suffer unbearably in the experience of his poverty in the sight of God. This, however, is the way God must treat a soul in order to make it pliant in His hands. When a person has learned how to remain tranquil under the direct action of God, he has learned how to pull in the oars of meditation-technique and let ,:he breath of the Spirit fill his sails. He has learned how to launch out into the deep. Let it be noted, though, that, if the soul may ~pull in the oars," it does not throw them away. As Father 1~. H. J. Steuart put it, "You don't tear down the staircase just because you have arrived at the top." Father Boylan makes the sage re-mark that we must have "the humility" to return to discursive prayer when the facility for it is restored. In many an instance the course grace takes after passive stages have done their work is to restore the discursive ability in combination with the infused contemplation that is the fruit of the purification the soul has undergone. It would be a tempting digression to go more into detail in regard to the rules for discerning spirits, but that would be beyond the scope of this article which set out to be no 364 November, 1957 PERSEVERING IN PRAYER more than a general survey. The point we have tried to em-phasize is that in the text of the Exercises can be found the evidence that St. Ignatius, though he teaches methodical prayer, by no means intended to limit souls to it if they were drawn by God to something simpler. He definitely planned the F~xercises to prepare and dispose a soul to find more quickly the will of God in its own regard--and devotion to the will of God is one of the marks of a contemplative soul. There are references in rules 2 and 8 of the second week to "consolation without any preceding cause" as being the work of God par excellence in the soul. There follow warn-ings against pseudo-consolation inspired by the devil and the illusions of auto-suggestion apt to follow upon actual and God-sent "consolation." These show how familiar St. Ignatius was--and how familiar he expected the director to be--with the hazards attendant upon even the most legitimate graces of infused prayer. Without doubt, Ignatian spirituality, rightly understood, is designed to prepare a soul for God's direct action, protect it during the dangers of the transition period, and safeguard it from illusion when it has accustomed itself to surrender to the will of God. Mother Marie Aimee Lautier, superior general of the Cenacle for nearly fifty years, stressed the function of prayer in our "mixed" vocation as "contemplative in action." "Masters of the spiritual life," she wrote, "teach that the soul called to perfection, after being exercised in the exterior practice of charity, is drawn by the contemplation of divine things to an interior conversion and purification, so that being wholly en-kindled and burning with divine love, it is impelled anew by the strength of this love towards creatures in order to give them of its fullness: 'The love of Christ impels us' (II Cor. 5:14). "Its charity, then, is quite different from what it was at the beginning; and its zeal which at first was the auxiliary of natural activity now becomes the disinterested fruit of love." 365 BOOK REVIEWS Review for Religious This same holy religious exhorted her daughters, "Ask for this precious gift [of prayer]; we must prepare ourselves to receive it, and we must await it with confidence. It is the gift par excellence of our vocation." Of course, the Cenacle tlas no monopoly on it. We are grateful, though, to have the strong guidance of St. Ignatius to help us achieve our goal. Book Reviews [Material for this department should be sent to Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] THE FIRST JESUIT, ST. IGNATIUS LOYOLA. By Mary Purcell. Pp. 417. The Newman Press, Westminster, Maryland. 1957. 5.oo. In her preface to this delightful life of St. Ignatius, Miss Purcell says that if he were better known, he would be better loved and oftener invoked. Her own efforts are no small contribution to this happy con-summation. Too often St. Ignatius has been presented to us in the guise of what Father La Farge, in his forward, calls "a glorified efficiency expert," with the result that the lovable qualities of the saint are frequently overlooked, thus leaving him in these later days a figure more feared and admired than loved. "It is interesting to note," writes Miss Purcell, "how many people in so many different walks of life 'become fond of Inigo.' He seems to have had an easy and spontaneous manner, a nature that led him to make friends quickly. In the places where he lived, people soon got to know of him . He had an extraordinary flair for knowing exactly which ap-proach would win the heart of the particular individual or group he was contacting at any given time. And 'When he gazed at one,' writes a contemporary, 'while his conversation was benign, his eyes seemed to pierce the heart, to see all; conversing with him only once, you felt that he knew you through and through.' " It would seem that the reaction has well begun; and future biographers, taking their cue from writers like PSre Dudon, Father Brodrick, and Miss Purcell, will in the future give us an Ignatius 366 November, 1957 BOOK REVIEWS who, besides being a founder and a general, is also a fellow-pilgrim and a father. A preliminary glance at the bibliography might suggest that Miss Purcell has undertaken to write something more than a merely popular life of St. Ignatius, and the reader will not have gone very far before he realizes that there is a great deal of scholarship to it; and once he gets himself tangled up in the notes at the end of the volume, he won't have any doubt about it. Miss Purcell has gone to original sources, some of which may have been within easy reach, like the seventy-seven volumes of the ~lonumenta llistorica Societatis Jesu. But others must have been farther removed, like the diaries of the pilgrims who accompanied Inigo on his pilgrimage to Jeru-salem or about his time made pilgrimages of their own. There is a very thorough treatment of the Irish mission of Fathers Broet and Salmeron, but this reviewer feels that Miss Purcell is too sweeping when she calls it the only complete failure in the life of Ignatius. After all, they were not missionaries bent on the conversion of a pagan land. They were papal nuncios. They came, they saw, they returned. Uoila! Since they were papal nuncios, we might have wished that their visitation had been carried on with a little more leisure and something of the ceremonial becoming their exalted rank. But they knew they were putting their heads into the lion's mouth, even if St. Ignatius thought that Ireland was another Guipuzcoa when in fact it was what we should call today hardly more than a satellite state. The very fact that they survived, surveyed conditions, and escaped with their lives to make their report is by itself a considerable achievement and deserves to be regarded as some measure of success. Some readers will be very sceptical about accepting one or other of Miss Purcell's conclusions, for instance, that Inigo was "barely five feet tall" and that he was "red-headed." Consulting the sources given I can find none that warrants such a conclusion. He is described as being of "medium height" or "a little below medium." Barely five feet would place him in the under-sized class completely. One wonders how a man of such small proportions (even remember-ing Napoleon) could hope for any notable success in the use of arms on battlefield or jousting court, or expect to play Amadis to any Oriana. Yet we know that Inigo, the caballero, made no bones about aiming at glorious successes in both instances. 367 BOOK REVIEWS Review for Religious There is a text in the Monumenta which refers to the caput aereum, and although the term occurs twice in the same paragraph, the editors of the hlonumenta seem to be convinced that aereunt should be cor-rected to cereum, since it evidently refers to the wax effigy which was taken from the death-mask. His complexion seems to have been what we should today call blond verging on ruddy. Juan Pascual, who described him as he remembered meeting him on his way down from Montserrat, wrote of him as being "'no molt alt, pero blanc j ros, j de molt bona cara" (p. 83), which is the Catalan for "medium height, fair complexion, and handsome." Occasionally Miss Purcell is a bit unguarded and leaves herself open to misinterpretation, as when she says: "One cannot think of Ignatius of Loyola limping a little at times as he trudges from Rome out to Monte Cassino to give the Exercises to Dr. Ortiz and back again to see how Cardinal Contarini is faring in his contemplations, without recalling a veritable litany of great names . " The reader is not always ready to interpose a month or more between these two excursions; and, while Miss Purcell of course knows better, this sentence can easily give the the untraveled reader the impression that Monte Cassino is one of the outlying hills of Rome and that St. Ignatius was giving the Exercises simultaneously, but separately, to these two veritably great men, Pedro Ortiz and Cardinal Contarini. We do know that once he had three exercitants in retreat simul-taneously in different parts of Rome, a task which obliged him daily to trudge practically the periphery of the city, "limping a little," not only at times, but every step of the way. Limitations of space may be responsible for other false impres-sions as that in St. Ignatius's dealing with Father Simon Rodrigues, whom he did not threaten with "excommunication," or even dismissal, although he was fully prepared to proceed to this latter extreme if Rodrigues persisted in his refusal to leave Portugal and come to Rome, as his Father General had begged him to do in letter after letter. But, then, Miss Purcell did not write this book for specialists. She has given us a delightful picture of St. Ignatius, but an in-complete one. In fact, who would ever think of making it complete? For what she has given us we should be deeply grateful. The points here adversely touched upon are minor indeed and do not in the least impair the picture that is actually presented. The reader is 368 November, 1957 ~OOK REVIEWS given a fair and unbroken page to examine, typographically speaking; but he pays for this satisfaction in the added labor of tracking down references. But Miss Purcell's publisher is to blame for that; and, after all, it is for the most part only rugged reviewers or determined researchers who will have to bear that burden. Their growling should not be taken as an attempt to bite.--WH,LI,.\.x~ J. Youxc,, S.J. A WOMAN OF UNITY. By Sister Mary Celine, S.A. Pp 357. Franciscan Sisters of the Atonement, Graymoor, Garrison, New York. 1956. $4.50. A Woman of Unity tells the story of Mother Lurana of Gray-moor. The career of this "remarkable woman" is traced through her childhood, her searchings as a young woman for a life of perfect poverty in Anglican communities, her founding of Graymoor with Father Paul Francis, her reception into the Church with her com-munity in 1909, and her direction of the Society of the Atonement in her mature years. Mother Lurana is an inspiring personality; and in these days, when church unity is talked of more seriously than at any time since the Protestant Revolt, her life and vocation are of especial significance. It is most interesting to read of the humble beginnings of the Chair of Unity Octave at Graymoor during Mother Lurana's Anglican days and also to know of her dissatisfaction even then with the Anglican position on the unity and leadership of the Church: "In legislative bodies not so much as a committee of three can discharge its functions, unless one of the three presides in the chair of unity. It is a futile dream to contemplate a united Church on earth without a visible head. If every parish must have its rector, and every diocese its bishop, and every province its archbishop, how could the whole Catholic Church throughout the world exist as one fold without having one supreme or chief shepherd over all?" Mother Lurana conceived her life's task and the task of her society to be that of "repairer of the breach," to use one of her favorite ways of expressing her vocation to work for church unity. Sister Mary Celine, a member of Mother Lurana's community who knew her personally, has faithfully reconstructed her story from letters, official documents, and personal recollections. The biography proceeds in clear and chronogical sequences, and Mother Lurana is given ample opportunity to speak for herself in letters and exhorta-tations to the community. Sister Mary Celine brings the reader into the Graymoor community to share the joys and sorrows of the mother 369 BOOK REVIEWS Review for Religious foundress and the pioneer nuns. The book, however, has a tone reminiscent of the sweet and moralizing hagiography popular in an earlier day, a tone to this reviewer somewhat distasteful, and abounds in phrases and reflections which seem a little worn. On the other hand, even though in the pages of A Woman of Unity Mother Lurana loses a trifle of the vibrant humanity which must have been hers, she clearly has aroused in her biographer and all her religious daughters an admiration which is at once warm and contagious. As a matter of fact, it is difficult to see how anyone who knew her could help but admire the courage and spirit of this woman who braved all in order to lead others to the Chair of Unity. --JOHN W. O'~IALLEY, THE WORD OF SALVATION. Translation and Explanation of I. The Gospel According to St. Matthew by Alfred Durand, S.J., and II. The Gospel According to St. Mark by Joseph Huby, S.J. Translated into English by John J. Heenan, S.J. Pp. 937. The Bruce Publishing Company, Milwaukee 1, Wis. consin. 1957. $12.50. A translation of the famous Verbum Salutis series has been long overdue. Father Heenan is to be congratulated for making two of the volumes of this popular commentary available to English-speak-ing Catholics. The English version of both text and commentary is fortunately unabridged, and the translator has thoughtfully added a handy index for each Gospel. Father Heenan has preferred to reproduce the text of the Gospels with an eye to the French rather than to follow strictly any one of the standard English versions. But the words of the Gospel flow at least as smoothly as they do in the Confra-ternity edition, and to many they will have a more familiar ring. Some may be disconcerted by the alternation of you and thou in the text. However, the former is used consistently for the plural; and it seems that Father Heenan wisely opted for accuracy in this instance as in all other respects, since the main feature of the book is the commentary which closely follows the translation of the gospel text. The style of the English commentary follows the French quite well: simple, direct, concise, with occasional fluent passages. As for content, technical discussions are limited to a bit more than the minimum 370 November, 1957 ]lOOK ANNOUNCEMENTS claimed by the authors, but will prove to be of interest even to the layman in biblical studies. It should be noted that these few learned asides are written in non-technical language and can easily be handled by the average intelligent reader. They serve, too, to undergird what might otherwise be considered a pious commentary with little basis in historical fact. One cannot ignore history if one seeks a fuller understanding of the words of Christ. The Savior became incarnate for all men, but taught and toiled primarily for the lost sheep of the House of Israel. It was in their language, thought-patterns, and history that He voiced the Word of Salvation. This volume will go far to re-create for the preacher, student, and religious the atmosphere of the Gospel and its interpretation throughout the course of Christian tradition. It will be quite help-ful to those who prefer spiritual reading and meditation material which is more directly in touch with the words of the Gospel than is usually the case in a "life of Christ." The text and commentary are neatly divided into sections averaging about six pages of com-mentary for every five of ten verses of text. The apologetic value of the work should not be overlooked by teachers of high school and college. Father Smith Instructs Jackson, for all its merits, is often completely unacceptable to the college student or to the prospective convert whose chief difficulties lie in understanding the paradoxical words of Christ Himself. In this connection, Sodality study clubs (at least on the high school senior level) might use the Word of Salva-tion with much profit. May this excellent work see even more editions than its French original. It is to be hoped that the companion volume (Luke and John) will appear shortly.--CH.~RI, ES H. (~J~L~X', S.J. 8OOK ANNOUNCI:MI:NT$ THE BRUCE PUBLISHING COMPANY, 400 North Broadway, Milwaukee 1, Wisconsin. De Ordine. Tom. I. De Institutione. By Emmanuel Doronzo, O.M.I. Priests and seminarians will certainly want to read this monumental Latin work on the sacrament of orders. This first volume of more than a thousand large, closely printed pages begins with an eighty-two page introduction to the whole treatise which is to consist of seven chapters. The introduction is followed by the first chapter 371 BOOK ANNOUNCEMENTS Review for Religious which takes up all the remaining pages. This chapter is divided into three articles: the first on the existence of orders; the second on the sacramental nature of orders; and the last on the three grades of orders. There are exceptionally complete bibliographies and indices. The work gives promise in this first volume of being even more exhaustive than the author's justly renowned work on the sacrament of penance. Pp. 962 ~- 41. $19.00. Canon Law Digest. Annual Supplement Through 1956. By Lincoln T. Bouscaran, S.J., and James I. O'Connor, S.J. $1.75. CARMELITE SISTERS, Santa Teresita Hospital, Duarte, Calif. The Doctor's Widow. By William M. Queen. This is the first biography of Mother Maria Luisa Josefa of the Most Blessed Sacra-ment, foundress of the Discalced Carmelite Sisters of the Third Order. This congregation was born at the turn of the century and has two provinces, one in Mexico, the land of its birth, the other in California. Its expansion to California was one of God's ways of drawing good out of the evil of the persecution of the Church in Mexico. This inspiring book will be of interest to both religious and lay women since Mother Josefa was an exemplary wife before she became a religious. Pp 127. Cloth $1.00. The Soul's Elevation, by a Discalced Carmelite Father, a master of novices, is a meditation book for religious. In the introduction we find an explanation of meditation in which the author outlines both the Ignatian and the Sulpician methods. There is also a brief outline of prayer in general. In Part I there are eight meditations on the four last things. Part II contains nine meditations on the gifts of God to man. Part III devotes eight meditations to the Passion of our Lord. Part IV consists of three considerations on Holy Communion. There is also an appendix which contains "Mirror of the Good Religious" and meditations for the day of investiture, of first vows, of final vows, and of jubilee. Pp. 94. Paper $1.00. GRAIL PUBLICATIONS, St. Meinrad,Indiana. Follow Christ. No 18. This largepamphlet on vocation to the priesthood and the religious life, profusely illustrated with excellent photographs, deserves wide distribution. In it the questions which eighth grade boys and girls of today are actually asking about the important topic of vocation are answered by experts. It 372 November, 1957 [~OOK ANNOUNCEMENTS contains much information about seminaries and many religious orders and congregations for both men and women. Pp. 134. $0.75. SHEED AND WARD, 840 Broadway, New York 3, New York. Terrible Farmer Timson and Other Stories. By Caryll House-lander. Pictures by Renee George. Here are twelve stories for children which first appeared in The Children's Messenger of Lon-don, England. Children will be pleased with them and learn 'some very profitable truths without pain or effort. Pp. 152. $2.50. Soeur Angele and the Bell Ringer's Niece. By Henri Catalan. This is the third detective story by the author in which a Sister of Charity appears in the role of detective, and she does so without derogating in any way from her role as religious. The setting and characters are typically French. Pp. 179. $2.50. SISTERS OF ST. FRANCIS, Mount Alvernia, Pittsburgh 9, Penn-sylvania. As a Living Oak. Biography of Mother Baptista Etzel, O.S.F. By Sister Mary Aurelia Arenth, O.S.F. There should be more, many more biographies of the men and women who have rendered out-standing service to God and religion. Such biographies would extend the sphere of influence for good which they exercised while living to the men and women of ~he present generation. We have the material; what seems to be lacking are authors to put it to good use. Hence we welcome the present biography with a great deal of satisfaction. It is the biography of Mother Baptista who was one of the pioneers of the Franciscan Sisters in Pennsylvania, and their third mother superior. That so many of the hardships of the pioneer days are now a matter of history for this congregation and that their sphere of influence has been so greatly enlarged is due very largely to her courage, vision, and fortitude. May this biography inspire many more souls to follow where she led; may it also inspire authors to gather material from the same fertile field, the pioneer religious in the United States. Pp. 133. $3.00. SISTERS OF THE GOOD SAMARITAN, St. Scholastica's, Glebe Point, Australia. The Wheeling Years. The Sisters of the Good Samaritan. 1857. 1957. Faith and reason prove the providence of God for His crea-tion. History illustrates it for the discerning reader. In The Wheel- 373 BOOK ANNOUNCEMENTS ing Years we have such an illustration. The book, made more graphic with drawings and many photographs, recounts the story of the foundation in Sydney, Australia, of the Sisters of the Good Samaritan just one hundred years ago. It tells the story of the first difficult years and their subsequent growth. Houses of the congregation are now found in the whole length and breadth of the island continent. This new congregation adapted the rule of St. Benedict to the needs and requirements of life on a continent at that time rapidly growing to the stature of a new nation. In this centenary publication we also find an account of their spirit, the training imparted to their members, and the work that they do for the glory of God and the salvation of souls. Despite the many demands made on them at home, they have not been deaf to the call of the missions and have two foundations in Japan. We join with these sisters in thanking God for the innumerable graces of the past one hundred years. SOCIETY OF ST. PAUL, 2187 Victory Boulevard, Staten Island 14, New York. Holy Mass and Life. By Aloysius Biskupek, S.V.D. "The more the significance of the Mass is understood, and the more its power is used for the realization of the ideal Christian living, the more holiness there will be among the faithful." With these words the author sums up his book in the final chapter titled Conclusion. To offer adequate means to the faithful to attain this end was the motive which guided his pen. His explanations are clear, his exhortations persuasive, and his meditations on the unchanging prayers of the Mass even priests who have said Mass for many years would find helpful. There are twenty-three full page photographs of a priest at various parts of the Mass. Pp. 189. $2.50. 374 ( uestdons and Answers [The following answers are given by Father Joseph F. Gallen, S.J., professor of canon law at Woodstock College, Woodstock, Maryland.] Why has the REVIEW FOR RELIGIOUS emphasized so frequently the simplification of the habit of religious women? The articles and statements in the R.EVIEW have been mere ex-planations of the principles of Plus XII and the Roman congregations. They have been relatively conservative, as may be seen from some of the following quotations. "The first is that of particular observances. Each of these, even the most material, should bear at least indirectly on the sanctification of the religious. We find a characteristic example in the habit. It is certain that in itself, especially as regards form or color, it contributes very little to the perfection of charity. Nevertheless, it places the re: ligious in a state of separation which is visible to the world and sym-bolizes and favors that interior separation which is the first step of the soul in search of God" (Dora Basset, O.S.B., Religious Sisters. 87). "When the different religious habits were adopted by the founders, they resembled the dress of the poor people of the period. Today a habit is required that helps the body, not one that embarrasses it; it should be practical, simple. A long habit and a simple veil are always graceful and becoming. They offer many practical advantages and are in perfect keeping with modesty and with religious consecration. In order that in our day the religious habit may keep its aesthetic appeal and its character of poverty together with its attractive symbolism of consecration, it would suffice to simplify it. It would thus become more practical, fewer pleats, narrower sleeves, less pretentious coifs and cornettes" (Reverend Victor de la Vierge, O.C.D., ibid., 272-73). "The choice of religious habits for each order was not necessarily motivated by rules of hygiene but frequently by contemporary usage and certain principles of mortification and decency. In recent years a number of religious habits have undergone simplification and a wholesome process of alleviation. Still, it must be recognized that many remain far from healthy either on account of weight (some 375 QUESTIONS AND ANSWERS Review for Religion, s weigh as much as fifteen pounds), or of difficulty of washing, or of headdresses and winged coifs worn tightly around the head and fore-head" (Sister Germaine Marie, Ckastity, 252). "It is simply not permissible that religious should pay more for their clothing than people of the world. There are habits that have become simply impossible with regard to both health and work, and some have become ridiculous and endanger the acceptance of a voca-tion" lMost Reverend A. Ancel, deta et Documenta (~'on.qressus (;en-eralis de Statibus Perfectionis, I, 381). '~In general, the people approve simplicity and practicality. In those consecrated to God, they desire a habit that is serious, but not eccentric, clean but not ostentatious. Therefore they cannot compre-hend today some religious habits, for example, of some sisters. The eccentricity and at times the awkwardness of their headdress is really incomprehensible. One cannot grasp the purpose of those yards of material in folds and pleats, of the starched cloth that makes the imprisoned face look like a mask, of an obstructive and ridiculous headcovering" (Reverend G. Amorth, S.S.P., ibid., I, 308-09). "Dear Father, many, very many of us are one hundred per cent in agreement with you. Please keep pushing, pushing, pushing and talking, talking, talking until results are obtained. It isn't our fault that we must wear the ridiculously conspicuous and unsuitable out-tits we do. We would be eternally grateful to you if you could do anything to hasten our release from these swaddling bands, this en-casement of the face, the starch, ruffles, pleats, quantity of cloth, number of articles of clothing, the many pins which relentlessly stick our fingers and neck, the dangling, rustling rosary which catches into everything, gets caught in train and bus seats, and is forever break-ing into a dozen pieces and constantly in the repair shop. The Blessed Mother did not make herself conspicuous by adopting a singular mode of dress; she conformed to the style of her day. Religious men when working wear suitable clothes, and neither do they have their heads all bundled up. Give me a habit which is extremely simple, suitable in color and for work, and something that can be thrown into a wash-ing machine and washed at least once a week the way common sense and decency demand. Deliver me from this intricate and unwieldy headdress whose weight and pressure cause so many headaches, eye troubles, sinus troubles, and many nervous troubles as well as adverse comments" (,1 communication from a sister on the missions). 376 Nove~nber, 1957 QUESTIONS AND ANSWERS 35- Will you please give a bibliography on renovation and adaptation? The primary sources are the statements of Pope Pius XII and the Roman congregations. These were given in the REV[E\V FOR RF.LI(;IOUS, 14-1955-3-11; 85-92; 123-38; 15-1956-309-27. The acts and documents of the first general congress on the states of perfection, held in Rome in 1950, are next in importance. They have been published in four volumes by the Edizioni Paoline under the title of Acta et Documenta Congressus Generalis de Statibus Per-fectionis. Many of the articles of these volumes are in Latin, French, Italian, other modern languages, but very few in English. The next place must be given to other Roman meetings, which can be found in the following works: Acta et Documenta Congressus Internationalis Superiorissarum Generalium; Atti e Documenti del Primo Convegno Internazionale delle Religiose Educatrici; Atti e Documenti del Primo Convegno delle Religiose Rieducatrici, all pub-lished by Edizioni Paoline. In the fourth place are the acts and documents of the various na-tional congresses, e. g., that held for the United States at the University of Notre Dame and published by the Paulist Press in separate volumes for the sisters' and men's sections under the title, Religious Community Life in the United States. The English congress has been published by the Salesian Press under the title, Religious Life Today. In the order of practicality, the next place must be given to the Religious Life Series. These are translations from the French published by the Newman Press and Blackfriars. The volumes that have been translated and published are Religious Sisters, Vocation, Poverty, Chas-tity, Obedience, Doctrinal Instruction of Religious Sisters, and The Direction of Nuns. The volume on common life, La Vie Commune, published in French by Les Editions du Cerf, has not as yet been translated. Again in the order of practicality, the next place is given to Eng-lish works and articles, e. g., The Mind of the Church in the Forma-tion of Sisters, published by Fordham University Press; the Sister Formation Bulletin, published at Marycrest College, Davenport, Iowa; and articles in the l~EVl~.W FOR REL[C, mUS, e. g., 8-1949-86-96; 9-1950- 131-39; 10-1951-75-81; 12-1953-252-72;12-1953-285-90; 12-1953-291-304; 13-1954-13-27; 13-1954-87-92; 13-1954-125-37; 13-1954-169-78; 14-1955- 205-15; 14-1955-293-318; 16-1957-3-9. 377 QUESTIONS AND ANSWERS Review for Religious A really great source in quantity and quality of thoughts on reno-vation and adaptation will be found in the French periodical, La Vie Spirituelle and its Supplement, from 1946. Many modern spiritual books, especially in French, are affected by the movement and contribute to it. Our work the essentials, included, why the customary is a prayer. Therefore, why not get along with just Mass and Holy Communion? If meditation must be not make a good fifteen-minute meditation rather than one of a half hour? Work is not infallibly nor by any means always a prayer, and it is rarely a prayer in those who do not give sufficient time to formal prayer. The regime of prayer you favor is that of a devout person of the world, not of a religious who professes to be striving for sanctity. The prayer in the religious life must be of a duration and quality sufficient and capable of inspiring and developing a really saintly life. Some words of Plus XII can also be pondered. "However, We cannot refrain from giving utterance to Our solici-tude and anxiety for those who, because of the special circumstances of the times, have lost themselves so completely in a maze of external activities that they have forgotten the first duty of priests, namely, that of securing their own personal sanctification. We have already publicly proclaimed that those so rash as to hold that salvation can be brougl'~t to men by what has been aptly termed the 'heresy of activity' are to be brought back to the right path. We refer to that kind of activity which is not based on divine grace and does not make constant use of the aids provided by Jesus Christ for the attainment of holiness." "With the growth of devotion to exterior works therefore, let there shine forth a corresponding increase in faith, in the life of prayer, in zealous consecration of self and talents to God, in spotless purity of conscience, in obedience, in patient endurance of hardship, and in active charity tirelessly expended for God and one's neighbor. The Church insistently demands of you that your external wor

Issue 16.3 of the Review for Religious, 1957. ; A. M. D. G. Review for Religious MAY 15, 1957 Father Charles Nerinckx . Sister M. Matilda Current Spiritual Writing . Thomas G. O'Callaghan Apostates and Fugitives . Joseph I:. Gallen Roman Documents . R. I:. Smith Book Reviews Questions and Answers Summer Institutes Communications~ VOLUME 16 NUMBER 3 RI::VI I::W FOR RI LIGIOUS VOLUME 16 MAY, 1957 Nu~BER 3 CONTENTS FATHER CHARLES NERINCKX--Sister M. Matilda, S.L . 129 SUMMER INSTITUTES . 142 CURRENT SPIRITUAL WRITING-- Thomas G. O'CaIlaghan, S.J . 143 DELAYED VOCATIONS . 154 GUIDANCE FOR RELIGIOUS . 154 APOSTATES AND FUGITIVES~Joseph F. Gallen, S.J . 155 PRAYER OF POPE PIUS XII FOR RELIGIOUS VOCATIONS. 165 SURVEY OF ROMAN DOCUMENTS--R. F. Smith, S.J . 166 OUR CONTRIBUTORS . 175 COMMUNICATIONS . 176 BOOK REVIEWS AND ANNOUNCEMENTS~ Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana. i . 180 QUESTIONS AND ANSWERS~- 13. Initiation of Principle of Adaptation . 188 14. Credo in Mass . 188 15. Bowing at Distribution of Communion . 189 16. Principles of Adaptation of Prayer . 189 17. Candidates of Inferior Intellectual Ability . 191 18. Special Ordinary Confessor of a Teaching Brother . 192 REVIEW FOR RELIGIOUS, May, t957. Vol. 16, No. 3. 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 ecclesi-astical 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, 1957, 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 story of the founder of the Lorettines F :her.Ch rles Nerinckx Sist:er M. Mat:ilda, S.L. T HOUGH the mills of God grind slowly, yet they grind exceeding small." Sometimes we see results, more often we do not. In the life of Reverend Charles Nerinckx and the story of the founding of the Congregation of the Sisters of Loretto, we see much that is tangibJe; yet there is much that is still intangible. The French Revolution was God's smithy in which Nerinckx's character and missionary vocation were forged and welded; ~the American Revolution and the adjust-ment period that followed saw the birth of Mary Rhodes and the other young women whose youth must h~ive been spent amid the problems of a young country in its new-found freedom. These lives, trained in stress and turmoil, an ocean apart, were being prepared slowly but effectively to converge in a work that has carried on through the years. Charles Nerinckx was born October 2, 1761, in the province of Brabant, Belgium, the oldest of seven brothers arid seven sisters born to Sebastian Nerinckx and Petronilla Langhendries, The father was a skillful physician, a Christian of strong and practical faith too infrequently found among the medical men of Europe of that day; the mother, a woman of solid piety and sturdy common sense. With a view to enlarging his medical practice and securing greater educational advantages for his children, Dr. Nerinckx early moved to Ninove, province of East Flanders. Here it was that Charles, at the age of six, began his primary studies. Having completed his elementary education in the local schools, Charles was sent successively to Enghien, Gheel, and the Catholic Uni-versity of. Louvain. Then, having decided to study for the secu-lar priesthood, he entered the seminary at Mechlin and was there 129 SISTER M. MATILDA Review for Religious ordained in 1785.' The following year he was appointed vicar of the metropolitan parish of St. Rumoldus, Mechlin, over which Prince John Henry Cardinal de Frankenberghe presided as arch-bishop. Father Nerinckx filled this important post for eight years with such zeal as to attract the admiring notice of the Cardinal Archbishop. So, when the parish of Everberg-Meer-beke, midway between Mechlin and Brussels, became vacant at "the death of the aged incumbent, M. Nerinckx was appointed to fill it by the general sut~rage of a board ot~ examiners, who, after the searching examination, o'r concursus, recommended by the Holy Council of Trent for such cases, unanimously awarded him the palm over all other candidates." Father Nerinckx was then thirty-three years of age. The greatest problem encountered in the new assignment was the obstinate apathy of the people towards their religious duties. Beginning with the children, winning their love and obedience, he soon won their parents and elders. Within three years such a profound change had been wrought that the mighty wave of irreligion attendant on the victorious armies of the French revolutionists failed to engulf his parishioners. Leaders of the opposition were naturally enraged. They succeeded in having him proscribed because he refused to take the oath de-manded by the government, an oath at variance with his con-science. Thus forced into hiding, he attended his parish only in secret; finally even this became too dangerous. Disguised as a peasant, Father Nerinckx went to Dendermonde where his aunt, Mother Constantia, was the superior of the Hospital of St. Blase. For months he lived in the attic of the hospital, never stirring abroad in daylight but ministering by night to the sick, to the dying, even to condemned prisoners, and caring for the spir: itual welfare of the sisters who had been deprived of their chap. lain by the same enmity that had made their guest a fugitive. Thus by night he did God's work for others; by day he prayed, medita~ted, planned, studied, wrote, and slept a little. For four years he evaded informers and acted secretly as chaplain of the 130 May, 1957 FATHER CHARLES NERINCKX hospital, yet his priestly zeal urged actioni free and untrammeldd action, impossible in his native land under existing conditionS. To save souls was his consuming desire; the western world, where the harvest was great and the laborers few, called him. He would go t.here. Father Nerinckx volunteered' for the American missions. On his arrival at Baltimore in the fall of 1804, he was appointed by Bishop John Carroll to the Kentucky sedtion of his vast dio-cese of Baltimore whicli embraced the whole of the United States. No'record is left us'~of what the word "Kentucky" meant to the Belgian exile on receiving this appointment. Generous in his ignorance of what life on the American frontier meant for a missionary, "it never was regretted when knowledge, the fullest and the bitterest, was his measure." After a few.months at G~orgetown, where he diligently studied the English language, he set out for Kentu.cl~y .with a colony of Trappist monks bound for the same region. Finding theil mode of travel too slow for h~is ardent zeal he pushed ahead alone and arrived on July 18, 1805, at St. Stephen's Farm, sixty miles south of Louisville. He went immediately to work aiding Reverend Stephen Theodore Badin, then the only priest in the state of Kentucky. At first-Father Nerinckx rode the cir-cuits of the missions nearer the priests'-headquarters, St. Steph-en's Farm, now Loretto Motherhouse; liter, he attended those farther away until, as he learned the country, he took the most remote. For the first seven years he shared the humble cabin, coarse fare, and weary journeys of Father Badin at St. Stephen's; after-wards he took up his residence chiefly at the log church of St. Charles on Hardin Creek, to which church he had added a room for himself. But he was seldom at home; he lived in his scaitered missions and passed long hours in the saddle. He then had charge of six large congregations,.besides a much greater number of mission stations scattered over the whole extent of Kentucky. SISTER M. MATILDA Review for Religious To visit all his churches and stations generally required the space of at least six weeks. When the two priests were together, they often discussed the advisab!lity of a diocese with headquarters nearer than Baltimore. Father Badin had urged it before Father Nerinckx arrived; and the latter, after a very short time in Kentucky, added his urging to that of his companion. When the diocese was created in 1808 and Bardstown named as the see city, the two priests set to work to prepare, for the arrival of Bishop Flaget by building near their own a log cabin for him where the formal installation took place. As in Europe Father Nerinckx had used the children to win the people back to God, so in Kentucky he used the same tactics to preserve and to spread the Faith. He loved these little Kentucky children; their simplicity, guilelessness, innocence drew him to them. But he well "knew youthful minds required more than an occasional lesson in the truths of religion if the Faith was to be preserved. Too, he knew education would eventually come to the Kentucky frontier; and, when it came, it would be education without religion. How could he safeguard the Faith of these little ones? Within a year after his arrival he wrote to his parents that he intended to establish a sisterhood to help him in the work. His first effort was a failure, and in his humility he shouldered the blame as being too unworthy of such an undertaking and urged Father Badin to take over the foundation. Accordingly a convent was begun and speedily completed. It stood about a mile and a half from St. Stephen's. Several young women applied to be the first religious. But God's mill does not grind so fast. He had chosen other souls for this work, and until His time came and His chosen ones were fully prepared the work would not begin.- A bolt of lightning set fire to the building before it could be occupied, leaving, only two blackened chimneys--prophetic symbols to Father Nerinckx of future SUCCESS. Father Badin, crushed as-was Father Nerinckx with disap-pointment at the failure of this cherished project, turned to the 132 May, 1957 FATHER CHARLES NERINCKX more distant missions, leaying the nearer congregations to his co-laborer. For four years Father Nerinckx labored and prayed and hoped. God's time had not yet come; he must wait. Riding the circuit of the nearer missions gave him opportunity to study the whole situation; and his convictions became stronger that a sisterhood would arise, a sisterhood as American as the American pioneer women who would build it. This time the initiative came, not from the priests, but from a member of the St. Charles Cong. regation, a Miss Mary Rhodes who was visiting her brother and sister, earlier immigrants to .Kentucky. Mary Rhodes was born in Washington, Maryland, now the District of Columbia. She had received a convent edu-cation, presumably with the Pious Ladies who had established themselves at Georgetown in 1799 and adopted the Visitandine Rule in 1816. The Rhodes sisters were young ladies of culture and refinement, so it is easy to understand how concerned Mary Rhodes was to see her nieces growing up with few intellectual advantages and no mental ambitions beyond those which their hard-working father and mother could give them. What she could do to help them she did, by teaching them daily. Neigh-bors heard of the instruction that the little Rhodes children were receiving and asked for the same advantages for their daughters; Mary Rhodes's generous heart could not refuse what was in her power to give. She laid her project before Father Nerinckx, sought his approval to give religious instruction and the rudiments of elementary education to the girls who might come, and asked his blessing. Obtaining these, she set about converting a long-uninhabited log cabin into a school. The school prospered beyond the most sanguine expectations of pastor and teacher. The increased number of pupils induced Father Nerinckx to look for an assistant to help Miss Rhodes; this he found in Miss Christina Stuart, a pious young lady of the neigh-l~ orhood who eagerly accepted the invitation. Both young women lived for a time at the Rhodes's home; but, finding the house too' much frequented by worldly company, for ~vhich neither 133 S~ISTER M. MATILDA Review for Religious h:id any great inclination, they fitted up a .second log cabin ~adjoining the school and equally dilapidated and there took up their abode where they could pursue undisturbed their studies and the development of their spiritual life. For their livelihood they trusted, solely in, Divine Providence. Till now, we are told, they had not thought of the religious life; but, with the coming of Miss Nancy Havern,to share their happiness, their labors and privations, such a desire was born. The~e is no record of which soul first conceived the idea of becoming a religious; very like~ly it was Mary Rhodes, as she had been with the sisters at Georgetown; and at least 'she knew some-thing about sisters. Again Father Nerinckx was consulted. Happy as he was at finding such piety and generosity, he prudently in-structed them on the obligations of religious life and the obstacles they might meet under pioneer conditions. But they were not fearful; their trust in Providence was modeled on that of their adviser and spiritual father; and they begged him to give them some rules to live by. He wrote down a few simple rules for the three aspirants, gave them his blessing and encouragement. As soon as possible Father Nerinckx laid the whole affair before the loca! ordinary, Bishop Flaget, "who gave the undertaking his warmest approval and placed it under the care of Father Nerinckx." Father Nerinckx had said that hardships, disappointments, poverty, toi!, death would be their portion through the years; but with trust in Divine Providence and confidence in the watch-ful direction of their pastor they persevered. They increased in numbers and spread to other localities and states until at the present time, 1957, the Sisters of Loretto have 70 houses' in the United States. They staff 106 schools counti'ng grade and high schools separately. These are: 2 senior colleges, 1 junior college~ 21 senior high schools, 1 junior high school, 80 grade schools, and 1 pre-school. They teach in Alabama, Arizona., California, Colorado, Illinois, Kentucky, Missouri, New Mexico, Texas; Virginia, and Wyoming. In 1923 and 1933 they opened houses 134 May, 1957 FATHER CHARLES NERINCKX in China which flourished until the sisters were expelled by" the Communists in 1949. In founding the Institute of the Sisters of Loretto, Father Nerinckx called into service his rich knowledge of' canon law and church history, especially the history of the religious orders of the Church, to which he added a wealth of personal experience and his acquaintance and appreciation'of the rugged American spirit of independence, initiative, and adaptability. The French Revolution had not made him fearful, but it had made him cautious. Therefore, after a three-year trial period of his simple rule based on that of St. Augustine, he journeyed to Rome and submitted it to the highest ecclesiastical, authorities. He petitioned that the young Institute be placed .directly under pontifical juris-diction. This petition was granted; the Institute of the Sisters of Loretto became an exempt order.~in the third year of its existence. The spirit of the Society was determined from its inception. It is the same today. It is succinctly expressed in the words love and sacrifice. In more detail is the following summation from the first printed Holy Rule: The Sisters of Loretto are to impress most deeply upon their minds that the sacred obligation ot: the vows they pronounce are voluntarily as-sumed and must be meticulously fulfilled; silence hnd recollection must be cherished to stimulate an ever more intimate union with the Suffering Jesus and His Sorrowful Mother at the Cross; hardships and labor must be welcomed and embraced, not only as a way of livelihood, but as well. deserved penance for sin and mortification for atonement; and, finally, a great desire and a consistent effort to see religion and morals improve by a pious education of youth. The object, therefore, of the Congrega-tior~ is. twofold: the sanctification of its members, and the education of youth. While Father Nerinckx was busy with the establishment of the sisterhood, he did not neglect his othe~ duties or the organiza-tions he had started in his various parishes and stations for stim-ulating the spiritual welfare of his people. In 1806 at his church of Holy Mary on the Rolling Fork, he established a~ Confrater,nity of the Ros~ary, a children's Rosary Sodality called "Lilietum," a Confraternity of the Scapular; and, in 1809 in St.' Charles 135 SISTER M. MATILDA Review for Religious Church, he founded the first Holy Name Society in thee United States. Records of these organizations are still extant. It is interesting to note that there were 1,100 names on his Rosary roster; more than 600 on his Lilietum or children's Rosary Sodality list; 971 on his Scapular Society record; and 259 on his Holy Name Society register, every name. carefully written in his own hand. That Father Nerinckx was blessed with remarkable and dis-criminating foresight is shown by his efforts in behalf of the colored race in beginning a Negro oblate sisterhood in connec-tion with the Sisters of Loretto. Father Nerinckx was the product of the best European civilization, and he naturally found the conditions of slavery most repellent to his Christian principles. This is disclosed by his paternal solicitude for the wretched lot of the colored man in the United States. Whether by foresight, or by study of the American type of freedom and justice, he must have been convinced that the emancipation of the Negro would Come sooner or later in the young republic for he bent his efforts to .prepare for that crucial time of transition from slavery to freedom. To Christianize and educate these erstwhile slaves and to lead them to the right enjoyment of freedom, Father Nerinckx felt that the best means would be a sisterhood of their own race trained for this arduous work. Conviction for Father Nerinckx meant action, and he set to work. He arranged for the Sisters of Loretto to admit several colored girls into their school. It is on record that some of these became aspirants or postulants in May, 1824; but, after the death~of Father Nerinckx the following August, we hear no more of these young women. Whatever records of subsequent decisions in their regard that may have been kept were lost in the disastrous fire that laid the Motherhouse in ashes in 1858. Dr. J. A. Burns, C.S.C,, in his able work, The Catholic School System in the United States, says that this project of Father Nerinckx's, the Negro sisterho'od, "is in itself sufficient to stamp him'as a man whose educational ideas ran far ahead of his time." 136 May, 1957 FATHER CHARLES NERINCKX Bishop Flaget, greatly~, pleased with ,the success bf the Sisters of Loretto in their educational work for girls, Wished to provide the same opportunities for boys., He asked Father Nerinckx to establish a similar society for young'men, the object of which would be the education of orphan boys and boys of the middle class, "whose poverty so often" prevents the"Church and state from being benefitted by their talents." Father Nerin~kx's mind seems to have been running ~ilong the same lines, for he very readily acquiesced to his superior's request and set to 'work at once. With money collected from his own congreg~ltions and three thousand dollars collected by the sisters, the good missibnary purchased a farm which he named Mt.Mary. The loss of the main building and four smaller ones by fire .early in 1819 blighted the .prospects for the time being .and caused Father Nerinckx to underake a second voyage to Europe to appeal to his countrymen for funds and possible vocations. He returned in 1821 accompanied by several, fine young men, toost of whom joined the Jesuits, among them the renowned Fathers Peter J. de Smet and J. F. Van Assche. On!y three came to Kentucky aS aspirants for the brothei'hood, and one of these died very'shortly after his arrival. During Father Nerinckx's pro. tracted stay in Europe, Reverend William Byrne, who had been appointed to attend Holy Mary's and St. Charles's congregations, had opened a.boys' college on the property .Father Nerinckx had bought. He was decidedly averse, on the return of the older priest, to yielding possession, so Father Nerinckx had re-course to the 'bishop. Of this~ interview .Father Howlett writes, "Father Nerinckx expostulated with Bishop Flaget. over the changed destiny of the farm; but the bishop did not care to dis-lodge Father Byrne, who had begun with his sanction," Rather than give occasion, for scandal~ the weary traveler in humble sub. mission to authority diopped, the matter. Eventually, lacking encouragement, 'funds," and property, he gave up his cherished plans for a brotherhood. 137 SISTER M. MATILDA Review ]or Religious Father Nerinckx was always a student. In his four years of forced seclusion at the hospital in [Dendermonde he must have spent much time in close application, for his manuscripts of this period, if printed, would form eight or ten octavo volumes. They were in Latin, a language in which he excelled. Much that he wrote then and afterwards has been lost, but ~omething still remains in the convent at Dendermonde, and some manuscript volumes" on pastoral theology and kindred subjects may be found in the parish library at Meerbeke. "These show the depth of his trained mind, filled with an elaborate store of Scripture, the Fathers, the history of the Church, and sound theological prin-ciples~" 'Shortly after his death an act of vandalism destroyed all his b~,oks and writings except his little Treatise on Mission-arz'es and an exposition of the Reign of Satan, edited by a Dominican Father from notes left by the Belgian priest. These and his beautiful letters to Bishop Carroll prove he was a master of Latin compositibn. His original Rule, written in English, fbr the Sisters .of Loretto and his hand-penned catechism written in Flemish are' treasured at their motherhouse: Father Nerinckx in his nineteen years on the Kentucky missions built rio fewer than fourteen churches. Some o~ these he literally built with his own hands; in fact, he e~pended some manlaal labor on all Of them. They were mostly of logs; the last on the list was of brick and is still in a good statd o'f preserva-tion. The fourteen follow: H61y Mdry, Calvary, 1805i St. Cl'iarles, 1806; St. Clara's, 1808; St. Bernard's, Casey Creek, 1810; St.' Romoldus (now St. Romuald), Hardinsburg, Breck-enridge C6unty, 1810-1816; St. Paul's, Grayson County, "181.1; St, Augustine's,' Grayson Springs, (~rayson County, 1811; St. John.'s,'Rude's Creek, Hardin County, 1812;' St. John Baptist, Bullitt' County, 1812; St. Anthony's, Long Lick,. Breckenridgh County,i: 1812; St. Benedict's~ Spencer. ¯ Cdunty," 1'815; St. Augusfine's; Lebanon," 1817, finished b)~ Father Deparcq in i820; St. Vincent's,: New Hope, 1819; Holy Cross,.1823. This last is still used as a parish church. ., ~. May, 1957 FATHER CHARLES NERINCKX This zealous Belgian priest loved the house of God." Log churches of necessity h~d tO be plain, their furnishings in k~eep.- ing with the poverty of the faithful; but the pastqr so. ught the very best for the altar, especially for the tabernacle where the Bl~ssed Sacrament was to dwell. Everything connected with the Holy .Mysteries fired his devotion. Unless on a long journey or gravely ill never did he miss offering the Holy Sacrifice. On each of his journeys to Euro.pe, the first, in the interests of the sisterhood, the second, in that of the intended brotherhood', Father Nerinckx accumulated and brought to Kentucky church furnishings, paintings, sacred vessels, etc., estimated at over fifteen thousand dollars. Thus were the humble log churches enriched for divine services. He kept nothing for himself so that it was said at his death that his only legacy to the Lorettines was an unbounded confidence in Divine Providence and a very deep devotion to the Suffering Jesus and the Sorrowful Mary, devotions he instilled into them from the very beginning of the Institute. Having begun the study of English when he was past forty years of a, ge, Father Nerinckx never became versatile in its use. Hence, though learned and of solid judgment, he could never be credited with brilliancy of speech or writing in English. His discourses were plain, mattei'-of-fact instructions, couched in broken English with no ornamental figures, to enhance them. Were it not for his earnestness and sincerity and the spiritual impact of his words, he probably would have been considered a tiresome and disagreeable speaker. He sought not for elo-quence, but only that he might carry God's message to souls; and this he did in his humble, simple speech. Archbishop Martin John Spalding writes of this Kentucky missionary: M. Nerinckx," though kind and polite to all, wasorather austere in his manners, as well as rigid in his discipline. He WaS, however, always 'much mord rigid with himself, than with others. He never lost a mo-ment. He. knew well ~hat a priest who does his duty has little time to spare for idle conversation. Wherever good was to be done, or a 139 SISTER M. MATILDA Review for Religious soul to be saved', there he was. found, by day or by night, in rain or in sunshine, in winter or in summer. When not actually engaged in the ministry, he was always found at home, employed in prayer or in study. Reverend William J. Howlett, author of Life of Req;erend Charles Arerittckx, says: In matters of faith, religion, and moral practices he was stern, and made no compromise with sin and its dangers. Cursing, drinking, horse-racing and dancing were either sinful or productive of sin, and he op-posed them rigorously . If in his preaching he showed no mercy to sin, in the confessional he had the heart of a father for his sinful chil. dren, and in all his missions his heaviest work was in the confessional, which Bishop Spalding says, 'was usually thronged by penitents, from early dawn until midday, all of whom, without one exception, were deeply attached to him.' Nor do we hear that he was in the habit of refusing absolution to any greater extent than a prudent confessor does today.'. Duty was a great thing wi~h him, and when duty called him he brought into action those great powers of mind and soul which he so modestly disclaimed. These characteristics, while they made him diffident" ot himself, gave him a wonderful estimate of the faith and practices of the Church, and a dread of evel-ything that sezmed to him to be a departure from.her teachings or a relaxation in her time-honored discipline. He could never become a heretic, for he held too firmly to what he had been taught; he never could become a schismatic, for authority was to him the most sacred thing in the world after his faith; he never could become a sinner, for the shadow of sin was a nightmai.e ~o him. These three things, with his great desire for the honor of God and the salvation of his own and his neighbors' souls, will be seen to have beenthe guiding motiv'es of his life. In a letter to Bishop England, Bishop Flaget wrote of Father Nerinckx" thus: "His love for retirement wa~ such, tl~at" h~. n~ever ~aid a visit of mere Ceremony. Indeed, hi never vis-i~ edl except when the good of his neighbor or the duty of his ministry made it obligatory to do so . Praye~ appeared to be hi~ grea'tes't, and only solace, in the 'midst of his contifiual labors." And this tribute was from.his bishop. The subject of this sket'ch was a man of action as can be seerl "fro~ the variety of his 'undertakings. There remains one point still to be mentioned,, his interest in the civilizing and Christianizing .6f the Indians. ' When ~difficulties arose in Kentuck~y, Father Neririckx felt that pi~rhaps, they i:ould be effectively and. charitably settled by 140. May, 1957 FATHER CHARLES NERINCKX his withdrawal for atime., He was grieved to see unwarranted changes made in the rule of the Sisters of Loretto and in their schools, and he felt greater changes were still to come. If the changes came from Rome he would gladly accept--but how would Rome know the exact state of affairs? His own methods were cast aside for untried ones. Just what the deciding factor was that sent him a second time into exile, this time to Missouri, he never made known; but to Missouri he went. He performed the visitation of the Loretto house in Perry County, then trav-eled to St. Louis to meet and confer with the commissioner of Indian affairs to arrange for some Indian girls to be enrolled with the sisters at Bethlehem, the Perry County foundation.On his return journey to Bethlehem he detoured to minister to a settlement of some ten families who had not seen a priest for two years. After this last act of charity he was taken ill; he died at St. Genevieve, Missouri, on August 12, 1824. He was buried on the 14th in the sisters' cemetery at Bethlehem convent, Bishop Rosati being present and giving the final absolution. Bishop Rosati is r.eported to have said that he consideredFather Nerinckx's remains ~he most priceless treasure of his diocesel Be that as it .may, he refused Bishop Flage~'s and Father Chabrat's petitions 'for the removal of the remains~ yielding only io the diplomacy of the mother superior of Loretto. The re-enterment at Loretto Motherhouse took place in December~ 1833." : Father Nerinckx's major concrete contributions to the up-building of the Church in K.~ntucky were: the administdrin.g of the sacraments td the faithful.throughout' the" region,-th~ build[ ing of houses of worship, the organizing of districts into parishes, th'e c611ecting and. transportation of.,tho,us.ands'6f dollars~ worth of. church supplies and furnishings which he distributed to poor and needy .churches, two journeys to Europe in the interests of the Church' arid the. sist'e'rhbod which h~. h°ad fotinded in Cdn-~ junction with 'Miss Mary Rhodes and.companioris--the Congre-gation of the Sisters of Loretto, the first purely American sister-hood devoted to education founded and continuing without 1.41 SISTER M. MATILDA foreign affiliation. These, directly or indirectly, can be seen. But 0nly' the"angels of God have recorded his prayers, longings, and aspirations and measured his mental and physical sufferings, the dangers he encountered in traversing the wilderness, his penances and mortifications, his dominant virtue of humility, the frustra-tion of his desire to lead the contemplative life. Instances of some of these could be given, but the full import of them is not ours to record. His spirit lives on not alone in the religious congregation of Loretto, but in the faith of the Catholics of Kentucky, a staunch, vibrant, active Catholicity the seeds of which were planted in pioneer days by the saintly. Belgian exile, Rev-erend Charles Nerinckx. SUMMER INSTITUTES The tenth annual Theological Institute for Sisters will be con-ducted under the auspices of St. Xavier College in cooperation with the Dominican Fathers of the Province of St. Albert the Great June 24 to August 2, 1957. The double purpose of the institute is: to contribute to the spiritual development of sisters and to strengthen the preparation of religious who are teachers of religion. The basic curriculum is open to sisters without a bachelor's degree. An advanced program, for those who have completed the basic course, leads to a master's degree from the Dominican House of Studies, River Forest. For a listing of courses write to: St. Xavier College, 103rd and Central Park Avenue, Chicago 43, Illinois. In keeping with ancient Benedictine traditions and the spirit of the modern liturgical revival, St. John's Abbey, internationally known litur-gical and educational center where students may join with the monastic choir 'in chanting the divine office and may take part in solemn liturgical ceremonies, is conducting summer courses in liturgy and Gregorian chant. These courses, supl~lemented with opportunities for study of modern church music hs well as applied music in voice and organ, are designed to assist choir directors and organists in carrying out the in-structions on church music by the present Holy Father a.nd by St. Plus X. For further information write to: Dora Gunther, O.S.B., St. John!s University, Collegeville, Minnesota. (Continued on Page 175) 142 Current: Spiritual W'rit:ing Thomas ~, O'C~lhghan [Most of the readers of RE~tlE\V FOR RELIGIOUS have not the opportunity of keeping up with the numerous articles which are being written on various points of spiritual theology. It is with the intention of trying to supply for this need that we hope to publish about every six months a survey of current periodical literature. This survey will take the form mostly of quotations from, and synopses of, some of the more interesting articles which have appeared recently. For the most par~ the survey will confine itself to English language periodicals.--The Editors.] general. God Within Q. What is your ideal of sanctity? A. To live by love. Q. What is the quickest way to reach it? A. To become ~ery small, to give oneself wholly and irrevocably. Q. Who is your favorite saint? A. The Beloved Disciple, who rested on the heart of his Maste~. Q. What point of the Rule do you like best? A. Silence. Q. What is the dominant trait in your character? A. Sensitivity. What is your favorite virtue? A. Purity. What fault of character do you dislike most? A. Egoism in Q. Give a definition of prayer. A. A union of her who is not with Him who is. Q. What is your favorite book? A. Tire Soul o.f Gkris/. In it I learn all the secrets of the Father who is in heaven. Q. Have you a great longing for heaven? A. I sometimes feel homesick for heaven, but, except for the vision, I possess it in the depths of my soul. Q. What is your motto? A. 'God in me and I in Him.'~ The young Carmelite who filled out this questionnaire in the first week of her postulancy died ~fifty years ago, at ~the age of twenty-six, after just fi.ve years of~ religious life. Her~ name~ was Elizabeth Catez, but she is known today more dommonly as Sister Elizabeth of the Trinity, or Elizabeth"0f Dijon. TO this young and holy Carmelite ig dedicated the .September, 1956, issue of Spiritual Life, the,gery~ fine Catholic quarterly,,published by the Discalced Carrrielite Fathers. ~This questionnaire is quoted'by Fathbr Denis of the Holy Family, O.C.D. in "A Sketch of the Life of Sister Elizabeth of the Trinity," S,~iritual Life, II (1956), 149-150. THOMAS G. 0'CALLAGHAN Review for Religious In "A Sketch of the Life of Sister Elizabeth of the Trinity," the article from which we have taken the above-quoted ques-tionnaire, Father Denis of the Holy Family, O.C.D., gives a fine introduction to the life and doctrine of Sister Elizabeth. A fuller and more theological treatment of her spiritual doctrine he leaves to two other articles, published in the same issue, by E. I. Watkin and Father Gabriel of St. Mary Magdalen, O.C.D. Father Gabriel says of Sister Elizabeth that "she succeeded in con-structing a lucid synthesis of the spiritual life, corhbining . . . [an] intimate life with the Trinity and progressive assimilation to Christ" (p. 174). In fact, we might say that his entire article, "The Indwelling in Sister Elizabeth of the Trinity," is a develop-ment of that proposition. Those who center their spiritual life on the divine indwelling and who desire to live united to God-within will find in this issue of Spiritual Life some fine, spiritually nourishing matter. They will also understand why Sister Elizabeth, who "found he'aven on earth, since heaven is God, and God is in my soul," is rapidly becoming a favorite among contemplative souls. It might also be added here that Elizabeth's "Prayer of a Praise of Glory to the Trinity" (p. 165). contains exce~llent subject matter for mental, prayer. The Saints St. John, recalling his vision of the blessed, wrote: "I saw a great multitude [of the' blessed in heaven] which no man could number . . ." (Apoc, 7:9). In apparent contradiction to these ~vords there appeared in the American Ecclesiastical Review an excellent and. scholarly article, written by Father John F. Bro-derick, s.J., entitled "A Census of the Saints (993-1955).'" How many saints are there? No definitive list has ever been compiled, although biographical dictionaries exist which run to several thousand names; one for Ireland alone claims three -~ Vol. CXXXV (1956), 87-115. 144 May, 1957. SPIRITUAL WRITINGS thousand. Most of these dwelt in the ancient or medieval periods. But before being able to determine the number of saints, ¯ one would first have to clarify the meaning of the word saint, and then establish what authority has the right to recognize sainthood. For up to and even beyond the year 1000 A.D. the power to designate sainthood was not rest6cted to the Holy See, as is now the case, but was left to local ecclesiastical authorities. When this process later found papal approval, explicit or tacit, it became known as equivalent canonization. But by no means all the early saints have won Roman approval; some lack official approbation of any kind. Their title has come by way of popu-lar devotion on the part of the faithful, or is due to the careless-ness or mistakes of those who put together early martyrologies, etc. Hagiography abounds in problems of this kind. The present article, however, restricts itself to those saints solemnly canonized by the popes, the form of canonization with which we are nowadays familiar. A very carefully worked-out chart, the product of considerable research, forms the heart of the article. It enumerates in chronological order--according to the date of death--all formally canonized saints from the time of the first canonization in 993 up to the present. Also noted are: the liturgical classification of each saint, age at death, year of c~inonization, vocational status (laity, secular clergy, religious), principal occupation, and land of birth. The data therein contained are analyzed in the final section of the article and many interesting points are indicated. Canon-ized saints are discovered to ~otal two hundred and eighty-three, Male saints number two hundred and twenty-seven, female fifty-six. Martyrs total sixty-nine. At death ages ranged from eleven to over one hundred. Wide variations can be detected between the date of death and canonization, the periods varying from a few months to six centuries. Well over one half of the canoniza-tions have been delayed two centuries or more, a factor which 145 THOMAS G. O'(~ALLAGHAN Review ]or Religious must be kept in mind in discussing the failure of North America to produce native saints. The laity has produced about one sixth of the saints; the secular clergy, slightly less; religious, the rest. At least thirty-five saints have been married. Of canonized religious about one fifth were women, almost equally divided between contem-platives and active institutes. In external occupations the widest range is visible, from the lowly housekeeper or farm laborer to the emperor and empress. A surprisingly high number, about forty percent, were engaged in governing as civil or ecclesiastical superiors. Founders and foundresses of religious institutes, very prominent in recent can-onizations, total sixty-six saints. More than one half ~he saints have come from the upper class in society; the rest are about equally divided between the" middle class and the numerically vast lower class. Latin coun-tries account for two thirds of the saints, especially Italy with ninety-five and France with fifty-five. Three saints have been born in the Western Hemisphere, but seventeen have labored there. The current trend is toward more frequent canonizations. In the 632 years between the first formal canonization and 1625, when Urban VIII established the modern regulations, the aver-age was fourteen per century; since then it has risen to sixty. Father Broderick, s.J., made mention of the different social classes of the saints. Another article has appeared recently which throws some light on this subject. Those familiar with second nocturns are well acquainted with parenlibus who were either nobilibus or honestis or pauperibus. But they may not be sure of the precise meaning of these terms. Father Bull0ugh, O.P., writing primarily about Dominican saints in "'Class Dis-tin~ tion Among the Saints," an article which appeared in the August, 1956, issue of Life of the Spirit, helps to clarify the ma, tter. He suggests that these three words designate three 146 May, 19,67" SPIRITUAL WRITINGS distinct social classes and that these social classes in turn. were largely based, at least originally, on occupations. The nobiles were those who had money and property andwere employers; the honesti were merchants or artisans, mostly self~employed, who made a living at thei~r~ own particular work or trade; the pauperes were wage earners, obtaining their money by working for some-one else. (If that is so, it is going to be difficult to find any saints who were born, as the pleasantry has it, of paltperibus sed honestis parentibus.) ~. Liturgy in School Under the 'title, "Toward a Living Parish," Mongignor Martin B. Hellriegel frequently contributes to Worship a serids of' practical suggestions for increasing the li~ur'gical life pa~:ish. His excellent suggdstions, however, need not be limited to the parish ch'urch. Man~, of them could--by a little imagina-tive adaptation--prove most hi.-lpful to Catholic school teachers; even college professors. At times teachers would like to make a few interesting remarks to their classes about some liturgical feast which the Church is celebrating, or they may be looking for ideas as to how the students might celebrate in their school some of the more important feasts. Very often they will find in Monsignor Hellriegel's articles exactly what they are looking for. For example, in the October, 1956, issue of Worship he comments on some of the feasts which occur during that month. He opens the article with some reflections on the feast of the Guardian Angels, offering fine matter which could be used for a talk of three or four minutes to Catholic students. Then he makes some practical points about the way that this feast could be celebrated in the parish. One or two of these points could easily be used by teachers for school. The next feast on which he com'ments is 6ur Lady's Maternity, celebrated on the eleventh of October. This is a much more deeply signifidant "Mother,s Da~,'; than the second Sunday in May. What afine point that would make in talking 147 THOMAS G. 0'CALLAGHAN Review for Religious to children: our Lady's "Mother's Day." Is it not true that many parochial school teachers could easily pass over this feast without even a mention of it? For the feast of St. Luke, October 17, there is a very simple suggestion for a reverent display of the Holy Gospel. This cbuld be used to remind the students not only of "the holiness and dignity of the Gospel, and of the respect we owe to it, but also of our indebtedness to the holy evangelists . . . who have recorded for us the 'God spell,' the good tidings of the life and teaching of our Lord Jesus Christ" (p. 573). Today Halloween is too often identified with "trick or treat" or vandalism. Monsignor explains the original spirit be-hind the festivities held on the eve of All Saints, or Hallow's" Eve (from which is derived the word Hallo,ween). Just the explanation which he gives would be an enlightenment to so many Catholic school children. There are also detailed sugges-tions for the celebration of this feast in a parish, some of which could profitably be adapted for school use. If Catholic school teachers could find the time to glance through "Toward a Living Parish" whenever it appears,' they would surely find some helpful matter for their classroom. Prayer In Life of the Spirit Dora Aelred Sillem, O.S.B., has an interesting article on the relation between liturgical and con-templative prayer.:' Many feel that there is a certain conflict be-tween contemplative and liturgical prayer, that they even attract different temperaments and distinguish vocations. It must be admitted that some divergence does exist: there is the tendency of contemplative prayer to simplicity, while the liturgy has a certain "surface multiplicity . . . with its complexities of cere-monial and chanti its elaborate and absorbing symbolism, its richness of doctrinal content and conceptual teaching" (p. 209}. :l"The Liturgy and Contemplative Prayer," Id.[~' o, l/re Sp]ril, XI (1956), 209-217. 148 May, 1957 SPIRITUAL WRITINGS Yet, if we consider the historical relation between the liturgy and mental prayer, it will become evident that they have long existed together with mutual dependence. The primitive liturgy allowed of pauses for silent prayer, of which our [lectam'us genua and levate are a token survival to which the restored Holy Week liturgy has given back a measure of reality; and Cassian, describing the psalmody of the Egyptian monks, ~hows us how, after each psalm or section of a psalm, a pause was made for private and wordless prayer. In ancient and medieval monastic life, the hours of lectio divina, continuous in theme and sources with the liturgy, were intended to be hours of prayer as well as of study. Towards the end of the Middle Ages, partly perhaps as the more scientific and metaphysical study of theology replaced the older, more devotional and more readily prayerful lectio divina, provision was made, both among monks and friars, for set periods of mental prayer; and this obligation has passed into canon law and into the constitutions of all religious families . At all times, vocal liturgical prayer has been nourished by and overflowed into solitary and wordless.prayer (pp. 215-216). Not only has there been this historical mutual relationship, but the very natures of liturgical and contemplative prayer show their close interdependence. Thus, the author concludes his article with these words: "It is essential to consider liturgical prayer and mental prayer, not as competitors, still less as alterna-tives, but as two indispensable expressions of a single life of prayer in Christo, accepting their diversity not as a tension or a problem, but as an enrichment, convinced of their mutual dependence and of their power to deepen each other indefinitely" (p. 217). Our Lady's Titles Father Gerald Vann, O.P., has a few suggesti6ns--and he insists that they are nothing more than suggestions--about the way that some of the titles of our Blessed Mother in the "Litany of our Lady" might be more fittingly translated.4 Many titles in the Litany are "either poor translations or indeed downright mistranslation~, or at any rate show a lamentable lack of any sense of language, any feeling for the beauty of words" (p. 438). Here are some of the present tittles put side by side with "Notes on Our Lady's Litany," Worship, XXX (1956), 437-441. 149 THOMAS°G. 0'CALLAGHAN Review for Religious some of Father Vann's suggested changes: Mother most amiable --Mother so lovablei Mother inviolate--Mother ever a Maiden; Mother most pure~--Mother of .perfect love; Holy Virgin of virgins--Holiest of all virgins; Virgin most vener, able--Virgin.whom we revere; Virgin most renowned--Virgin whose praises' ,~e sing; Seat of wisdom--Fountain of wisdom; St~iritual vessel--Chalice~ of spiritual life; Singular vessel of dev'otion--Splendid chalice o.f dedication. Father Vann not ohly suggests these and other new translations, but also e~pl~ins in his. brief article the reasons why these new 'titles could be justified as prdferable. Certainly r~an.~, of the chan~es suggeste'd are more ineaningful, as well.as being more beautifully phrased, and would thereby be helpful in our "Litany devotion. The Creation and Fall Those who teach Christian doctrine, whether in the grades, higl~ s.chool, or college, have undoubtedly found many problems in t.ryin, g t.o~interpret the sci:iptural account of the cr~eation of the world ,.and man, of the .origin of woman, of the first, sin, etc. For the first three chapters of Genesis, in which these matters occur, are one of the most difficult sections of the Bible.' But Father "H. J.: Richards, although fully appreciating the difl~- cuities, believes that it is possible to say something worthwhile on ~hese first three chapters and on the essential matter which they contain', without getting hopelessly enmeshed in exegetical difficulties. He fulfills this purpose in "The Creation and the Fall," a very brief but solid and interesting article ap.pefiring in the October, 1956, number of Scripture. The ,author of Genesis, Father Richards insists, was not a scientist. He was ,"concerned with .God's plans for the world and for mankind. He does not set out to teach us natural sciences. He has quite enough to do to teach us our super. natural science, of the one supreme God to whom everything owes it's existence, of man's place in God's scheme, of man's dignity an&his failure to live up to it, and of God's love for him '1'50 May, 1957 SPIRITUAL WRITINGS even in his sin" (p. 114).~ Father Richards shows very clearly how the author of Genesis attains this purpose. Let us give here an example of the refreshing way that Father writes on this matter. After explaining the account of the Creation as it appears in Chapter i, he goes on to write: And if there is a different account of creation in.Chapter 2, with man placed first on the list instead of last, don't let us get so excited over the difference that we forget to see the same point being made, that man cannot be lumped along with ~he rest of creatures. He is unique, and the rest is made for him. And if this time the 'whole story 'is more pic-turesque, with a Divine Potter modelling man with His own hands and breathing into him His own breath, don't let us be so prosaic about it that we miss the main point: man~s unique relationship with God. And if that relationship is illustrated even further by" the garden in which God walks with Adam in the cool 6f the evening, don't let us try ko find the garden on a map. Could anyone have devised a more dramatic way of presenting the clos2 intimacy with himself that God had planned for man from the beginning? It is we who hav~rfiade up the myth of an Old Testament God of thunder and terror and fear. It is not so in Genesis {p. 112}. After the creation of the universe and of man, Father Richards goes on in the same graphic way to explain the origin of woman and the place intended for her by God, the dignity of marriage, the fall of man, and God's love for him even in his sin. This short article is well worth reading. Spiritual Theology Series In th~ September, 1956, issue of Cross and Crown there begins a "series of articles which will explain the meaning and problems of. spiritual theology, or, if you wish, of the interior supernatural life of the Christian" (p. 252). The general title for this series will be "Spirituality for All," The first article, written by Father John L. Callahan, O.P., the editor of Cross and Crown, emphasized "the necessity of growth in charity" (p. 252), for it is in this charity, this l~abit of divine love, that per-fection essentially consists. From this beginning~ the series will proceed as follows to explain I) The foundations of this growth. Divine life is communicated to man through grace, the seed of glorj~ to possess grace necessarily~ im-plies the possession of the theological virtues of faith and,hope: . THOMAS G. 0'CALLAGHAN Review for Religious 2) The cause of growth. Charity is the form, the life, the mover of all the virtues. In the words of St. Francis of Sales: 'A perfect life means perfect charity, for charity is the life of the soul.' 3) The models of growth. Christ is our perfect exemplar of charity, and His Blessed Mother a mirror of that model. 4) The instruments of growth. Divine life is communicated to man through the sacrarhents. 5) The first instrument of growth. This is the healing and cleans-ing work of the divine tool of baptism by which man is incorporated in Christ. 6) The aids to growth. Christ instituted the sacrament of penance to restore divine life lost bymortal sin. With this is coordinated the practice of mortification. 7)' The Mass, a means of growth. The Holy Sacrifice lived by as-pirants to a perfect life is a powerful instrument of spiritual progress. ~ 8) Holy Communion is the food for growth in spirituality, uniting the soul most intimately to the Source of grace and charity. 9) Signs of growth can be the advancement in both the spiritual and corporal works of mercy. 10) The steps of growth through the process of purgation to 1 I) The fruition, which is contemplation, or the actual experience of the divine indwelling (pp. 252-253). Religious in a Diocese The editorial in the December, 1956, issue of Spiritual Life says: "The total function of every Catholic diocese in the world is to gather together as many men as possible into the life of Christ, and commit them to His mission. To do this with maximal efficiency, it needs the unified, intelligent, complemen-tary, planned activity of parishes and religious orders" (p. 201). What contribution can religious institutes make to this total function of the diocese? Father James Egan, O.P., gives the answer in "A Religious Order and the Spiritual Life of a Dio-cese" (pp. 217-226). "The purpose of this article is to explore other [i.e. than schools and parishes] possible services that a religious order or its members can render to the spiritual life of a diocese" (p. 219). If.such is the purpose of this article, it should be of interest to religious. Let us see very briefly some of the contributions which Father Egan believes a religious institute could and should make for the spiritual service of a diocese. 152 May, 1957' SPIRITUAL WRITINGS The first two immedi~lte fruits which should come to a diocese from the presence of a religious foundation within it are: first, the life of prayer and mortification of the religious should draw down God's rich blessings upon all the ~nembers of the diocese, bishop, priests, and parishioners; secondly., the manifest sp.iritual joy and.peace of religious should be a con-stant lesson to all who come in contact with them that true peace and happiness can be found in this world, provided it" is not sought from the world. Some religious .institutes, like the Benedictines, can offer to the faithful, especially those who have grown to appreciate the place of the liturgy in their life, the occasion of assisting, at the liturgy in all its full splendor. Other religious aid the spir-itual life of a diocese by communicating their spiritual treasures to the faithful by means of third orders. Closely linked "to this latter is the practice of spiritual direction. Many diocesan, priests, because of other spiritual demands, simply have not the time which would be required for the spiritual direction of those parishioners who would request and/or need it. Religious foun-dations in a diocese, however, would mean for the laity a greater Opportunity for that spiritual direction which is so necessary for Christian perfection. Among the other activities frequently carried on by religi-ous in a diocese are those of the parish mission, directed primarily perhaps to the conversion of sinners, and the retreat, usually aimed more at the nourishment of a ~ieeper spiritual life. The healthy spread and growth of the retreat movement, carried on mostly by religious groups, has done much for the spiritual life of the faithful in many American dioceses. There is also the c6ntribution Which religious are making in many dioceses of making "available to the. !aity a more intimate acquaintance with theology a~d philosophy as these are linked up with the cult'ural life of the modern world" (p. 224). In this intellectua'l field '~h~re could also be mentioned the help 153 THOMAS G. O'CALLAGHAN .which~ many religious groups, ~particularly the Paulists, can offer by way of convert instruction. '~ Las.tly, it will do well to recall--although it might seem strange --that the presence in the diocese of those religious institutes who have members in the mission field means an opportunity for the faithful of a diocese to offer both men and support to the mission-ary activity of the Church. That is a blessing not merely for the religious insti~tites, but for the diocese as well. "Each religious group," concludes Father Egan, "has its own contribution to make; yet" each must not insist on i~s own good to the detriment of the common good of a diocese, which is in the care of the bishop: ~On the other hand, the bishop must respect the distinctive character of the religious groups in his diocese. With such mutual respect, the common good of all the faithful will" always be served by the united efforts of dios-cesan and religious priests" (p. "22'6). DELAYED VOCATIONS Spiritual directors who are asked about religious orders or con-gregations of sisters that have the policy of accepting older women are frequently at a loss as to where to direct these applicants for further information. If orders or congregations which have such a policy will send their title and address, the REVIEW FOR RELIGIOUS may be able to publish a°list in a subsequent issue. The age limitatioi~s for admit-tance should be specified as well as whether the foliowing classes of women are accepted: widows, married women who ard legally sep-arated permanently with ecclesiastical permission, those who have been ifivalidly married in the past but who have sincerely amended their lives and would-now like to enter the dbnvent. GUIDANCE FOR RELIGIOUS It seems that some who were planning on. using, Guidance for 'Rel,glous, b~,' ~ath~r Gerald Keily, S.J'.~, insummer sessmns ai'e w'on~ . dering, whether they may gtill obtain copies. F6r~kheir information;~we should like to say ~hat the second p~iht~ng of the book is now com-. pleted, and it may be obtainefl~from The Newman Press, Westminster, 154 Apost:at:es and 'Fugi!:ives I. Definition of Apostasy and Flight 1. Definition of apostasy (c. 644, ~ !). ApOstates and fugitives leave religion voluntarily but illicitly, pe~manentiy in the case of the apostate, temporarily in that of ~the fugitive. Both' me~ and women may be apostates or fugitives. Aft ~ipostate from religion is a professed of perpetual vows who either leaves or remains outside of every house of his institute without any valid permission, and manifests externally, either explicitly or impliC-itly, the absolute intention of never returning to any house of his institute. (a) Perpetual vows are necessary, Novices~ and postulant~ can-not be apostates. They are also free to leave religion at any time. A professed of temporary vows cannot be an apostate; nor is he a fugitive if he leaves religion with the expressed inten-tion of not returning, since a fugitive is one who has the inten-tion of returning (cc. 19; 2219, § 3). Solemn vows are always perpetual; but perpetual simple vows, whether in an order or a congregation, also suffice for apostasy. (b) Illicit absence required. The illicit absence necesgary for apbs-tasy is verified by leaving the religious house without any valid permission (explicit, implicit, presumed, tacit, particular, general) or, if one h~s permission to go out, by ~remaii~ing outside the house beyond the length of any valid permission. The re!igiou~ must be illicitly outside any house of his institute, e: g., ~a religious who goes to another .house of his own institute without any permission does not verify the illicit absence demanded for apostasy. (c) Intention of never returning required. "Apostasy demands that religious obedience be cast off completely and not merely to a particular superior or superiors. The ~intention'~ therdfore must be not to return to any hous~ of his institute. The inten- 155 JOSEPH F. ~ALLEN Review for Religious tion ,must also be absolute, not conditional. For example, a religiou~ who has the intention of not returning to his institute unless he is transferred to another house has a conditional, .not an absolute, intention and is not an apostate. He is an apostate as soon as his intention becomes absolute. This intention must be externally manifested. The external manifestation may be by any means sufficient to express an intention of ihe will," e. g., orally, in writing, by gestures, or facts. The intention is manifested explicitly if th~ religious states orally or in writing that he is leaving the institute forever. It is mani-fested implicitly by any fact that implies the intention of leaving the institute forever, e. g., if he attempts or contracts marriage, assume~ a permanent employment, begins a course of ,studies, or has all his personal belongings sent to him. (d) Presumption of such an intention (c. 644, ~ 2)- If there is no certain proof that the religious has ,manifested, this inten-tion, he is p~Tesumed to have done so and to be an apostate after an illicit absence of one month, ,e. g., January. 12-February 13, provided he has not actually returned during this time nor mani-fested to his superior the intention =of returning. Ii~ in these circumstances hE claims that ~he was not an apostate,, he will have to prove his assertion by establishing the lack of at ieast one ~f the essential elements of apostasy, e. g., that he was not absent illici.tly, that he did not express the intention, of. not returning, or .th.at he was-physically or morally unable to return or correspond with his superior. 2. Definition of flight (c. 644, §-3).~ A fugitive is a .professed religigus of either perpetual or temporary vows' or a member of a' society without .public vows in which common life is a grave obligation who: 1° either leaves or actually remains outside every house, of.his institute without .any valid permission beyond three complete ~days or. e'xtemally, manifests, eXplicitl~ or im-plicitly, the intention 'of.prolong!ng his absence for .this same time; 2° ~but with tbe~ intention of returning to at least some 156 May, 1957 APOSTATES AND FUGITIVES house of his institute. An~ professed, oeven of only temporary vows, can be a fugitive. The concepts of leaving or remaining outside without any valid permission are to be understood in the same sense as explained above for an apostate. (a) Beyond three full days. An apostate intends to sever him-self completely from religious obedience, and it is therefore required that he externally manifest the intention of never re-turning to his institute. A fugitive is one who intends to with-draw himself from religious obedience for a notable period of time. This intention also must be externally manifested. There-fore, flight is verified at any moment in an illicit absence that the religious manifests explicitly or implicitly the intention of pro-tracting such an absence for a notable period. Common opinion determines this period as beyond three full days, .e.g., if begun on Monday, the notable absence i~ attained on Friday. The sole fact of an illicit absence beyond three full days is an implicit manifestation of the intention of withdrawing from religious obedience for a notable period of time. However, since many au'thors demand an actual illicit absence beyond three days for flight and say nothing of the case of an intention of notable absence, the crime of flight is not ~certainly vei'ified and the pe'nalties are not incurred unless the illicit "absence is actually prolonged beyond three cJays. When' the'intention or actual absence is for a less~r period, even if for a seriously sinful pur-pose, the case is not consi'dered one of flight but of a mere illicit or furtive departure from religion. (b) With the intention of returning. It is presumed, that the religious has this intention of returning unless he manifests externally the intention of never returning, in which case his intention is that of an apostate. It i~, thdrefore, not ndk~ssary to manifest externally khe~intention of returning, which is' con-tained in the intention of depaFting from the ifistitute' only ]~or a time. If his intention is' never to return to a partidulaF house or houses but to return to at least some hohse of his institute, his in~tehtion is still that~ of a fugitive and 'not o'f an apostate. 1.57 JOSEPH F. GALLEN, Review for Religious Apostasy is not a partial but a complete severance of religious obedience. II. Canonical Penalties for Apostasy and Flight 3. For apostasy (c. 2385). (a) Excommunication. An apostate incurs ipso facto an excommunication reserved to his own higher superior if the delinquent is a member of a clerical exempt institute or to the ordinary of the place where the absolution from the excommunication is given ff the delinquent is a mem-ber' of any other type of institute. (b) Prohibition of legitimate ecclesiastical acts (c. 2256, 2°). An apostate incurs ipso facto an exclusion from the licit exercise of legitimate ecclesiastical, acts. The more general and prac-tical prohibitions of this penalty are that the religious may not licitly exercise the administration of ecclesiastical property as a superior, treasurer, or member of a council, vote in an ecclesias-tical election, or be a sponsor in baptism or confirmation. This penalty remains after his return and after an absolution from the excommunication, but a local or religious ordinary can dis-pe. nse from it in virtue of c. 2237 in either public or occult cases. In more urgent occult cases confessors can suspend the penalty if it cannot be observed without scandal or infamy. They must impose' the obligation of having rec6urse within a month to the Sacred Penitentiary or the ordinary and of observing the man-dates of either (c. 2290, § 1). In an extraordinary case when recourse is impossible, the confessor can dispense and give the mandates himself according to the norm' of c. 2254, ~ 3 (c. 2290, § 2). (c) Privation of privileges. An apost~ite incurs ipso facto a privation of the valid use of all privileges granted by the Holy See to religious in ge.neral and to his own institute, e. g., exemp-tion, indulgence~s. It is probable that he is not deprived of suffrages, since these are not a privilege. This penalty, also remains, as ab. ove, but can be dispensed by a local or religious 158 May, 1957 APOSTATES AND FUGITIVES ordinary., The power of the confessor is the same. (d) Perpetual loss of active and passive voice. If he returns, the apostate is perpetually del~rived of active and passive voice. Therefore, he is deprived perpetually of the right of voting val-idly in any electoral chapter, whether general, provincial, or local, and of the right of receiving validly any offce that is con-ferred by election. He can receive an office that is conferred by appointment, and a religious woman retains the right of voting for the prolongation of the term of the ordinary confessor (c. 526). This .penalty also remains after the absolution from the excommunication. In occult cases it can be dispensed "by the local or religious ordinary, but in publii: cases only by the Holy' See (c. 2237, ~ 1, 3°). The power of the ~onfessor is the same as above. Religious ordinaries can have the po~er of dispens-ing from this penalty in public casek in virtue of a privilege possessed by their institute.' (e) To be otherwise punished by superiors. Canon 2385 com-mands that a returned apostate be otherwise punished by his loc~,l or higher superiors in conformity with the constitutions and in accordance with the gravity of his crime. If any such ferendae senten/iae danonical penalties are prescribed in the constitutions of a clerical exempt .in.stitute, the superior is. ordi-narily obliged to inflict them buts'according to the norms of c. 2223, ~ 3. If" canonical penalties are not so pi'escrilSed; the superiors of the same institutes cain iriflicto canonical penalties, penances, and penal remedies when scandal or special ~ra¢ity was ~erified in the transgression, according~ to the norm of c. 2222, ~ 1. Superiors in other institutes c~ln inflict only the ordinary and private penances in use in the par'ticu[ar institute. ¯ .4. For flight (c. 2386). (a) General suspension. A religious fugitive who is a .priest, deacQn, or subdeacon ind[urs by" the ve.ry ~fact of.t0e.flight a gener~! suspe~ns!on that'~is reserved i,n.:,,exa~ct!y ~Cf. Riesner, /ll~ostates attd Vugitfiw's, /rom "Religious lnstitittes,~91; Jone, :Commentariura in Codicem luris Canonici.'.III, 553; ~Cloran, Pre~ie~'s.an,t Prac-tical Cases, 296. i;59 JOSEPH F. GALLEN Review for Religious the same way as the excommunication for apostasy explained above. The suspension and other punishments of this canon certainly "extend also to thd clerical and lay members of clerical societies 'without public vows. It is probable that c. 2386 does not extend to lay societies without public' vows, since the Code Commission applies it explicitly only to clerical societies and the canon itself speaks of a religious fugitive. Therefore, in fact the canon does not extend to lay societies (cc. 19; 2219, § 1).~ (b) Privation of office. A fugitive incurs ipso facto the pri: ration of any office that he may hold in religion. Office is to be taken in a wide sense and, consequently, includes-that of pastor, parochial vicar, of any sup.erior, whether general, provincial, Or local, of any councilor or treasurer, master or assistant master of novices, of junior p3ofessed, tertians, general or prox(incial sec-retary, principal of a school, director of studies or schools.3 The fugitive is" deprived of all offices he now holds but is not rendered incapable of being elected or appointed to the same or different offices in the future. Since' it is a question of office in the wid~ sense (c. 145), this penalty can be dispensed by the local or religious ordinary,t The power of the confessor is the same as above. (c) To be otherwise punished on his return. Canon 2386 com-mands that the punishments prescribed in the constitutions for returned fugitives be inflicted; and, if the constitutions prescribe nothing on the matter, the higher superior is to inflict punish-ments according to the gravity of the offense. If any ferendae sentenliae canonical penalties are prescribed for flight in the constitutions of a clerical exempt institute, the superior designated in the constitutions is ordinarily obliged to inflict these penalties, ~ Bouscaren, Canon Law Digest, I, 330; Cappello, De Censuris, n. 539; Beste, lntroductio in Codicem, 968; Cocchi, Commentarium in Codicem luris Canonlci, VIII," n. 262; Vermeersch-Creusen, Epitome luris Cano.nici, III, n. 590; Jone, op. cir., III, 555; Schaefer, De Religlosis, n. 1565; Wernz-Vidal, lus Canonicum, VII, n. 521. z Cf. Coronata, Institutiones'luris Canonici, IV, n. 2191; Riesner, op. cir., 102. 4Cloran, op. cir., 86; 204-05. 160 May, 195"; APOSTATES AND FUGITIVES but according to the norms of c. 2223, §. 3. If canonical penal-ties are not so prescribed, the higher superior of the same insti-tutes can inflict canonical penalties, penances, and penal rem-edies when scandal or special gravity was verified in the trans-gression, according to the norm of c. 2222, ~ 1. Higher superi-ors in other institutes can inflict only the ordinary and private penances in use in the particular institute. III. The Obligations of Apostates and Fugitives (c. 645, .~ 1) 5. Apostates and fugitives are freed from none of the obliga-tions of their institute aild are consequently obliged by its vows, Rule, constitutions,~ordinances, and customs. They have a seri-ous obligation in conscience to return as soon' as is morally possible to their institute. To be worthy of sacramental absolu-tion, they must actually return, sincerely intend to return, or at least sincerely intend to submit themselves to the directions of their superiors. If the apostate or fugitive considers that he can no longer fulfill the obligations of the religious life, theforinali-ties necessary for an indult of secularization are to be initiated. If the return of the culpable religious involves grave inconveni-ence, superiors may permit him to remain outside religion until the ,indult of secularization has been obtained.~ These same obligations.are true of a professed of temporary vows who illicitly leave~ or remains outside his institute with the intention of never returning, even0though canonically he is neither an apostate nor a fugitive. IV. Obligations of Superiors with regard to Apostates and Fugitives (c. 645, ~ 2) . 6. Obligations. All the superiors of the apostate or fugitive but primarily the immediate higher superior are obliged to find him, effect his return, and receive him back if he is. sincerely repen-tant. This ,obligation in the case of an apostate or fugitive nun falls on the local ordinary of her monastery. From charity the ~Cf. Creusen, Religious Men and PVomen in the Code, n. 342; Bastien, Dir,'ctoire Canoniqu~', n. 622; Jombart, Trait/ de Droit Canonique, I, n. 909. 161 JOSEPH F. GALLEN Review for Religious ordinary of the place .where she is s.taying should give l~is assis-tance as also any other local or~linary whose efforts can be help-ful. If the monastery is subject in fact to regulars, the obliga-tion extends cumulatively also to the regular superior. Superiors may fulfill this obligation personally or through another. At times, another religious, a priest, friends, or relatives may have greater influence with the offender. Superiors, especially of religious women, will frequently be compelled to deal with the delinquent through another to avoid the danger of scandal to the laity or of infamy to the institute. The seeking of the offender is always to be done with prudence and charity, i. e., with the avoidance of scandal, infamy, or hardship to either the delin-quent or the institute. Since no time is prescribed by canon law, the obligation of seeking apostates and f, ugiti.ves binds only when and as long as there is probable hope that the offender will amend and return. 7. Repentant delinquent. The institute is obliged to take back the apostate or fugitive only if he is sincerely repentant, . The institute has the right of proving the sincerity of his repentance on his return by a period of trial. If sincere repentance is lack-ing, .the superior should .counsel the religious to ask for an indult of secularization or, if he will not do this, begin the. formalities of a dismissal, If he appears repentant but his return and pres-ence can be a cause of trouble to the institute and superiors find serious difficulty/ in receiving him back, they may present the facts of the c~.se to the Sacred Congregation of Religious and await its decision.~ - ~" 8. Delinquent unwilling to return. If the apostate or fugitive is. unwilling ~0 return, superiors should ounsel him;to ask for an i"nduit of secularization; if he will not do thi~, the~) are to ~'resort to dismissal. A religious ~of temporary vows who is.a fugi-tive or' who illicitly leaves or remains outsidd the' institute with the intention of never returning may be dismissed because of this one act. His action is a crime or equivalenyly such and is of greater import tha,n.the "serious reason demanded in c. 647. 162 May, 1957 APOSTATES AND FUGITIVES Superiors are to judge fro~ the culpability of this act, the type of religious life he had lived in the past, hope of amendment, scandal .given, harm or inconvenience to the institute in retaining him, and from other pertinent circumstances whether he should be dismissedfl V. Dismissal of a Professed of Perpetual Vows for Apostasy or Flight 9. For apostasy. The supposition is that superiors have striven to effect the return of the delinquent and he will not return. He is then to be counselled to ask for an indult of secularization. If he will not do this, superiors are to begi~n the admonitions neces-sary for dismissal. It is the common opinion that the dismissal of an apostate should not be done with precipitation and by merely fulfilling the letter of the law, i. e., by giving the first admonition at once, the second three day.s later, and then after an interval of six days forwarding the matter to the competent authority for .dismissal. One or two authors even state that three months should be allowed to elapse before the formalities of dismissal are begun. This appears to be an exaggeration of a somewhat similar norm that existed before the code. It would be prudent to allow abotit two months to elapse between the crime and the completion of the formalities requisite for dis° missal.7 An admonition lookii~g to dismissal may also be given to a repentant apostate or fugitive who has returned to his insti-tute, since his crime furnishes the basis for an admonition,s 10. For flight. The supposition i~ the same as in the preceding paragraph; and the same recommendation of a space of" about two months applies here also, particularly since flight is a lesser crime than apostasy. Frequently, therefore, the religious will be presumed to be an apostate, because an illicit absence of a month gives the presumption of apostasy. If the religious will not °Cf. Palombo, De Dimissione Reli#iosorum, n. 153, 4. 7 Cf. Larraona, Commentarittm Pro Reli#iosis, 4-1923-178. 8Cf. cc. 649-651, § 1; 656 Goyen~che, De Relioiosis, 203. 163 JOSEPH F. GALLEN petition an indult of secularization, the formalities of a dismissal are to be begun. VI. Support and Dowry of an Apostate or Fugitive 1 i. The Code of Canon Law does not oblige the institute to sup-port an apostate or fugitive. Such support may be given, espe-cially when it will aid or effect the return of the delinquent. It would often serve only to prolong the absence. The institute has no obligation to give a charitable subsidy to a religious woman except when the religious wishes to return but~ superiors do not wish to receive her back because of scandal, harm, or hardship, and the delinquent is forced to'live outside religion until she obtains an indult of secularization or the case is settled by the Holy See.~. The capital sum of the dowry is to be returned to a pro-fessed religious, woman who definitively leaves the institute, licitly or illicitly, whether her vows have been dispensed or not (c. 551, ~ 1). A fugitive from religion is only temporarily absent from her institute and therefore the dowry is not to be restored to her. Since c. 551, ~ 1, makes no distinction between a licit and illicit definitive departure, it is the more'probable opinion that the dowry should be restored to an apostate religious woman when it is certain that she will not return. It is also probable that the institute is not obliged to return the dowry until the apostate is secularized or dismissed, .since mere apostasy does not canon-ically and completely sever the apostate from her institute. The same doctrine is to be affirmed of a religious woman of tempor~ary vows who.illicitly leaves, or remains outside of the institute with the intention of not returning, even though canonically she is neither an apostate nor a fugitive. 9Cf. Riesner, 0,~. ciL, 134-35. 164 PRAYER FOR RELIGIOUS VOCATIONS [In the Vatican daily newspaper, Osser~,atore Romano, for February 7, 1957, there appeared the text of a prayer personally composed by the Holy Father for vocations to the religious life. The prayer has been enriched by His Holiness with the following indulgences: ten years each time it is recited and a plenary indulgence under the usual conditions, provided the prayer has been said daily for an entire month (AAS, February 27, 1957, p. 101). A translation of the prayer from the original Italian text follows:] Lot:d Jesus Christ, sublime m~del of all perfection, who not only unceasingly invite privileged souls to tend towards the loftiest of goals, but who also move them by the powerful force of Your example and the efficacious impulse of Your grace to follow You on so exalted a path, grant that many may know Your sweet inspirations and respond to them by embracing the religious state, there to enjoy Your special care and Your tender love. Grant that there may never be lacking the religious who, as the messenger of Your love, may represent You day. and night beside .the cradle of the orphan, at the bed of the suffering, and near the old and the infirm who perhaps otherwise would have no one on this earth to stretch to them a hand of pity~ Grant too that in the lowliest school as in the greatest cathedrdl there 'should always sound a voice which is an echo of Your own and which teaches the way to heaven and the duties proper to each human person; and grant that no country, however ~backward and remoLe, be deprived of the call of the Gospel inviting all peoples to enter Your kingdom. Grant that there may be multiplied and increased those flames by which the world may be further set on fire. and in which shines forth in all its splendor the spotless holiness of Your Church. Grant also that in every regiofi there may flourish gardens of elect souls who by their contemplation and their penance repair the faults of men and implore Your mercy. And grant that through the continual immolation of such hearts, through the snow-whi~e ptirity of such souls, and through the exdellence of their virtue, there may always be here on earth'a perfect and living e~ample of those children of God whom you came to reveal. Send to these battalions of your chosen ones numerous and good vocations, souls firmly determined to make themselves worthy of. such a signal grace and of the institute to which they aspire and to a~chieve this by the exact ,observance 'of their religious duties, by assiduous pr.ayer, by,constant mortification,, and by the perfect adherence of their will to Your will. Enlighten, Lord Jesus, many generous souls with the.glowing light of the Holy Spirit who is substantial and eternal love; and by the powerful" intercession of Your loving Mbther Mary enkiridle and keep burning the fire of Your charity, to the glory of the Father and of the same Spirit, who live and.reign with You, world with6ut end. Amen. 165 Survey ot: Roman Documen!:s R. I::. Smit:h, S.J. IN THE present article those documents will'be ~urveyed which appeared in /lcta ./tpostolicae Sed~is (AAS) be-tween October 1, 1956, and December 31, 1956. Accord-in~ gly, all references throughout the article are to AAS of 1956 (v. 48). Crusade for Peace It is rare indeed when over a two-week period three en-cyclicals appear in rapid succession; but this is what happened between October 28, 1956, and November 5, 1956, when events in Hungary and the Middle East p'rompted the Vicar of Christ to publish for the entire world three encyclicals. The first, pub-lished on October 28, 1956 {'AAS, pp. 741-744), consists of a plea for all true Christians to unite in a crusade of prayer for the people of Hungary and for the other peoples of Eastern Europe who are deprived of religious and civ.il liberties. The Pontiff especially p;,.~.~s that those in their early youth join this crusade of prayer for peace, for, as His Holiness says, "We put great trust especially in their supplications." The second en-cyclical was i,ssued on November 2, 1956 (AAS pp. 745-748); in it Plus XII first gives thanks to God for the appearance of what would seem to be a new era of peace through justice .in Poland and Hungary; then he turns to consider the flame of another warlike situation in the Middle East; hence he u~ges that the crusade of prayer be continued that the grave" problems confronting the world today be solved not by the way of violence but by the way of justice. The third of the encyclicals, dated November 5, 1956 (AAS, pp. 748-749), laments the new servi-tude imposed on the Hungarian people by force of foreign arms, warns ~the oppressors that the blood of the Hungarian people cries to the Lord, and urges all Christians to join together in 166 ROMAN DOCUMENTS prayer for those who have met death' in the recent painful events of Hungary. Five days later on November 10, 1956 (AAS, pp. 787- 789), the Holy Father continued his work for peace by broad-casting a message to all the nations and leaders of the world. His speech was an anguished plea for peace and freedom and concluded with the prayerful hope that the name of God may, as a synonym for peace and liberty, be a standard for all men of good will and a bond between all peoples and nations. The Vicar of Christ's plea for a crusade of prayer leads naturally to a consideration of what he had to say on the sub-ject of the apostolate of prayer when addressing the directors of the Apostleship of Prayer on S~ptember 27, 1956 (AAS, pp. 674-677). The apostolate of prayer, says the Pope, is a form of apostolic endeavor that is open to literally every ChriS-tian, no matter what his state or condition may be; nor can th6se who are engaged in an active apostolic life neglect the apostolate of prayer; for actmn must be rooted in a spirit of prayer and of virtue. All Christians, therefore, are urged to practice the apos-tolate of prayer; and it is the hope of the Supreme Pontiff that they do so by membership in the Apostleship 6f Pr~yer since this association teaches its members.to do all for the salvation of the world and to draw ever closer to the Heart of Christ. As air penetrates and joins all things, concludes Pius XII, so too the Apostleship of Prayer should be an-exercise common to all the apostolic works of the entire Church. Liturgy and Worship ~'One o'f the most important documents issued during the last months of 1956 wa~ the teXg of th.e address delivered by His ~Holiness on .September 22, 1956 (AASI pp. 71,.i-725), to the International CongreSs. of Pastora! ~Liturgy. The Holy Father .first, considers the relations that exist between the liturgy band the ~Church, relations that~ may be summed up in the following,, two ~principles: The liturgy is a living function of th~ ~hole Church; ¯167 R. F. SMITH Review for Religious the liturgy is not, however, the whole of the Church. All Catholics, therefore, must, each in his own way, participate in the liturgy; but they should also remember that the liturgy does not remove the importance of priv.ate and individual worship and that it does not lessen the Church's functions of teaching and governing. The Pontiff then turns to a consideration of the relations between the liturgy of the Mass and Christ. It must not be forgotten, teaches the Holy Father, that the central element of the Eucharistic Sacrifice is that where Christ offers Himself; this takes place at the Consecration where in the act of trans-substantiation Christ acts through the person of the priest-cele-brant. Hence, wherever the consecration of bread and wine is validly effected, the action of Christ Himself is also accomplished. There can, then, be no real concelebration of Mass unless the concelebrants not only have the necessary interior intention, but also say over the bread and wine, "This is My Body"; "This is My Blood." It also follows that it is not true to say that the offering of a hundred Masses by a hundred priests is equal to the offering of Mass by a single priest in the presence of a hundred devout priests. The Holy Father next considers the real presence of Christ in the Eucharist. He first corrects an erroneous explanation of Christ's presence in the Eucharist, according to which after the Consecration Christ is present only in the sense that the appear-ances of bread and wine have a real relation with our Lord in heaven. Such an explanation, Plus XII points out, does not do justice to the Eucharist, of which it carl be simply said: It is the Lord. The Holy Father concludes this section by warning against any diminishing of esteem for the presence of Christ in the tabernacle. The altar of sacrifice and the tabernacle of the rdal presence are in no way opposed to each. other, for it is the same Lord who is immolated on the altar and who is really present in the tabernacle. 168 May, 1957 ROMAN DOCUMENTS Finally, the Holy Father considers the divinity of Christ and the liturgy and remarks that the divinity of our Lord must not be allowed to remain on the fringe of the liturgy. It is, of course, to be expected that man should go to the Father through Christ who is man's Mediator; but it must also be remembered that Christ is" not only Mediator, but also the equal of the Father and the Holy Spirit. Several documents were issued in the last quarter of 1956 which dealt with beatification and canonization processes. By a decree of May 13, 1956 (AAS, pp. 842-843), the Sacred Congregation of Rites approved the reassumption of the cause of the bessed martyrs Roch Gonzalez, Alphonsus Rodriguez, and John del Castillo, priests of the Society of Jesus. Under the same date the same Congregation (AAS, pp. 843-844) also approved the reassumption of the cause of Blessed Mary Cres-centia H6ss, virgin, professed member of the Third Order of St. Francis. On August 15, 1956 (AAS, pp. 804-806), the Congregation of Rites decreed that the beatification of Pope Innocent XI could safely proceed; and on October 7, 1956 (AAS, pp. 754-759), the decree of his beatification was accord-ingly issued. On the same day (AAS, pp. 762-778) His Holi-ness delivered a lengthy panegyric on the new Blessed. Blessed Innocent XI, the Pope pointed out, directed his entire pontificate to the accomplishment of three goals: the perfecting of the re-form begun by the Council of Trent; the protection of the rights and liberty of the Church, especially in France; and. the saving of Christian Europe from the inroads of Turkish power. These three external achievements were accompanied, said the Pope, by three internal qualities: constant union with God in prayer; love of poverty joined to a desire to help those in need; and a strong purpose to seek only ~he will of almighty God. Finally, it should be noted in relation to canonization matters that on February 19, 1956 (AAS, pp. 688-691), the Congregation of Rites approved the introduction of the cause of the Cardinal Archbishop of Seville, Marcellus Spinola Maestre (1835-1906). 169 R. F. SMITH Review for Religious The Sacred Congregation of Rites on October 31," 1956 (AAS, pp. 844-845), added to the blessings of the Church by issuing a formula for the blessing of stone quarries and another for the blessing of establishments for the working and finishing of marble. The Holy Father contributed to the Church's life of worship by the message which he .broadcast to the Second National Eucharistic Congresk of the Philippines on December 2, 1956 (AAS, pp. 834-838); he urged in the course of his broadcast that Catholics should show their faith and trust in Christ's Eucha-ristic presence not so much by words or songs, as by truly Christian deeds. Finally, a broadcast of October 28, 1956 (AAS, pp. 831-834), in which the Holy Father discussed the practice of consecration to the Sacred Heart, shoold not be neglected. Since the act of consecration is an act of love and of self-dedication, says the Vicar of Christ, this act can be performed only by one in the state of grace. Moreover, to live out the act of consecration once made means that the person must be grad-ually transformed into another Christ; and the Holy Father concludes his speech by teaching that whoever consecrates him-self to the Sacred Heart enrolls himself in an army of peace which neither rests nor halts until the kingdom of Christ is estab-lished in all hearts, in all families, and in all institutions. Addresses to Doctors. Medicine and its associated fields have been the repeated subject of speeches and addresses throughout the reign of Plus XII and the last few months of 1956 saw no exception to 'this general rule. The most important of these addresses was that given by the Holy Father on September 11, 1956 (AAS, pp. 677-686), to the seventh plenary meeting of the International Association of Catholic Physicians, held at The Hague, Holland. In this radio broadcast the Supreme Pontiff discussed the matters of medical morality and of positive law dealing with medical matters. 170 May, 1957 ROMAN DOCUMENTS The ultimate source of all medical morality and law, begins the Pope, is to be found in the individual's right to life, to in-tegrity of body, and to the means necessary~ to preserve life and integrity. All these rights, he continues, are received by the individual directly from his Creator, not from the state or any group of states. This, means, then, that the individual does not bear the same relation to the state in medical matters that a physical part bears to the physical whole in which it exists. ~ After considering the obfligations which flow from the essen-tial conditions of. human nature and which are :measurable by objective norms and which to a considerable extent are contained in .the Ten Commandments as understood and explained by reason and the Chur~ch, the Pontiff then takes up the matter of positive medical law understood as a set of norms which have been established in a body politic to control the training and activity of physicians and which are civilly enforceable. Such positive law in medical matters, the Pope says, is necessary, since the prin-ciples of medical morality lacl~ sufficient precision to adequately cover all the concrete, medical situations that are of importance to society. Medical morality and positive medical law are in a certain sense autonomous in their respective spheres, but in the final analysis positive medical law must be subordinate to medical morality. Positive medical law, then, must never be in contra-diction, to the moral order which is expressed in medical morality. Positive law, for example, cannot permit mercy-killing nor direct abortion. A month earlier than the previous talk on August 19, 1956 (AAS, pp. 666-670), the Pontiff addressed a group of cancer specialists~ urging them to observe wheat for lack of a better name may be called medical humanism. This is an attit.ude of mind which, when treating a patient, does not limit itself to a consideration of the patient's sickness only, but considers the entire man including his economic, social, psychological, and moral conditions. .He concludes his address to these cancer specialists ~by expressing the wish that their zeal to fight the 171 R. F. SMITH Review for Religious physical evil of cancer may be matched by a zeal to combat the even greater evil which is called sin. The Holy Father also ad-dressed another group of cancer researchers on October 6, 1956 (AAS, pp. 793-797). After detailing the recent research into a cure for cancer, the Pope concludes by encouraging them in their labors, for, as he says, they are fighting one of the con-sequences that the sin of man has introduced into the world. Economic and Social Problems A number of documents issued by Plus XII in the last three months of 1956 dealt with subjects that can be termed roughly economic and social matters. On September 9, 1956 (AAS, pp. 670-673), the Holy Father addressed the First Congress of the International Association of Economists, pointing out to its members that economics, like any other science, must start with the observation of facts considered in their entirety. It was failure to see all of economic reality, says the Pontiff, that led to the contradiction betw.een the economic theory of the physi0cra.ts and the frightful social misery that actually existed in reality. Similarly too, the h/!~arxist view failed to see all of economic reality, for it eliminated all spiritual values and thereby put men into a bondage as oppressive as any slavery. The true economist, then, must embrace in his economic theory the many facets of man that affect economic reality, especially man's gift of free and personal decision. The Holy Father concludes his address by recalling to his audience the Christian ideal of poverty as a means of personal freedom and social service; although, he remarks, this ideal is not directly within the purview of economics, still economists can find in that ideal a o general orientation that will bring them valuable insights. On October 8, 1956 (AAS, pp. 798-801), the Holy Father addressed a group of owners of small businesses from the coun-tries of Germany, Belgium, .Italy, and the Netherlands. In his allocution to them the Vicar of Christ stres'sed'the necessity of small business for the stability of a country and gave his audience salutary, reminders of the relations that should exist in such busi- 172 May, 1957 ROMAN DOCUMENTS nesses between owners and employees. On the Feast of Christ the King, October 28, 1956 (AAS, pp. 819-824), His Holiness spoke to a group of Italian workers on the subject of the reign of Christ in the world of labor. The reign of Christ, says the Pope, must begin in the minds of men; and, therefore, a deep knowledge of the truths of the Catholic faith must be spread among men. But the reign of Christ must also penetrate to the hearts of men that they might all become living stones of that edifice which is Christ. Moreover, the kingdom of Christ must extend even to the factories where men work that these too may be governed by His justice, which alone can bring a solution to modern social problems. And finally, the kingdom of Christ is a kingdom of love, and therefore of peace, for love of its very nature is a uniting force. In the Basilica of St. Peter on November 18, 1956 (AAS, pp. 826-831), seven thousand Italian workers from Turin were received by the Holy Father who addressed them on various social and economic matters. He recalls to their minds that, though economics must deal with such matters as the laws of production and consumption, it must also be aware of those moral laws which must be considered if any economic situation is to be handled successfully. He warns them that the enemy of the human race is today represented among men by Communism and concludes by urging the workers not to fear scientific and technical progress, for there is no reasonable basis for assuming that such progress will eliminate the need for human workers. On October I0, 1956 (AAS, pp. 779-786), the Holy Father broadcast a message to the shrine of the house of Loretto where a group 6f Italian women had gone on pilgrimage. The Pontiff first recalls to his hearers the dignity of woman accord-ing to Catholic principles; she, like man, is a child of God, redeemed by Christ, and given a supernatural destiny; further-more, woman shares with w/an a common temporal destiny, so that no human activity is of itself forbidden to woman. Man 173 R, F. 'SMITH Review for Religious and woman, then, are equal as far as personal and fundamental values .are concerned, though their functions are different. The fundamenial function of woman is motherhood; for it is by this that woman ordinarily attains both her temporal and her eternal destiny; this, of course, in no way prevents the perfection of womanhood being achieved in other ways, especially by the voluntary acceptance of a higher vocation. Finally, the Holy Father acknowledges that woman should be a force in the modern world and one :of the aims of woman's activity should be to strive to see' that the nation's institutions, laws, and customs respect the special needs of women. Miscellaneous Topics An important document issued by the Hoiy Father in the concluding months of 1956 is the text of a speech given by him on September 14, 1956 (AAS, pp. 699-711), to a group of Italian priests interested in the adaptation of pastoral activity to the needs of contemporary life. The main body of the text is concerned with the need for preaching today modeled on the preaching 6f Christ and that of the Church. At the conclusion of the talk the Supreme Pontiff then formulates a general prin-ciple tl~at should control all those working to adapt themselves to modern situations: there can be no valid adaptation to modern conditions unless that adaptation be shaped by and oriented towards the teaching power of the Church. Individual theologi-ans must remember that the teaching o~ce of the Roman Pontiff and of fhe bishops is of divine right, while their own right to teach is delegated to them. by the Church. The Vicar of Christ notes in conclusion certain areas where modern adaptation has not been shaped by the teaching power of the Church. Among such areas are to be included the tendencies of. the "new theol-ogy" as explained in 1950 in the encyclical Humani Generis; situation ethics; the pretended superiority of Christian marriage and the conjugal act over virginity;, and. the independence of art from all norms other than artistic ones. On September 20, 1956 iAAS, pp. 790-793), the Holy 174 May, 1957 ROMAN DOCUMENTS Father addressed the Seventh Congress oi: the International Astronautical Society. After recalling the history of human effort during the last fifty years to achieve interplanetary travel and to invent artificial earth satellites, the Vicar of .Christ con-tinues by saying that interplanetary travel is a licit aim and pur-pose, for all creation has been given to man. On the other hand, he points out that the boldest explorations of space will but lead, to greater divisions among men, unless humanity be-comes more deeply impressed with the solidarity of that t!amily of God which is the human race. The last document to be noted is a decree of the Sacred Congregation of Seminaries and Universities~ dated June 21, 1956 (AAS, p. 846), by which Niagara University is canonically and perpetually erected. This concludes the documents which have appeared in AAS during 1956; the next article will summarize the documents of AAS for the first months of 1957. SUMMER INSTITUTES (Continued from Page 142) In its second annual series of Institutes for Religious Won~en Gonzaga University aims at "equipping nuns of all congregations with the insights that reflect God's point of view." This year's schedule is as follows: June 17-28, The Sacramental Life and the Mass; July 1-12, Understanding Human Nature--Part II; Personal Holiness II. Write to: Rev. Leo J. Robinson, s.J.~ Gonzaga University, Spokane 2, Wash-ington. From July 1 to August 9 The Catholic University of America will conduct a Marian Institute which has been established to provide sys-tematic training in the theoloy about the Blessed Virgin. Address cor-respondence to: Director of the Summer Session, The Catholic Uni-versity of America, Washington 17, D. C, OUR CONTRIBUTORS SISTER M. MATILDA is archivist at Loretto Motherhouse, Lo-retto, Nerinx P. O., KentuCky. THOMAS G. O'CALLAGHAN is professor of ascetical and mystica[ theology at Weston College, Weston, Massachusetts. JOSEPH F. GALLEN is professor of canon law at Woodstock College, Woodstock, Maryland. R. F. SMITH is a mem-ber of the faculty of St.Mary's Cbllege, St. Marys, Kansas. !75 Communications [EDITORS' NOTE: Those who send communications will help us greatly if they type the communications double- or triple-spaced and allow generous margins. Occasionally we receive material for a particular issue or time of year~ Since our deadline for sending copy to the printer is two months before the publication date, such material should reach us three months before it is to appear. Communications, like articles and questions, should be addressed to our editorial office, not to the business office. The complete address is: The Editors, REW~W :FOR REL~O~0US, St. Mary's College, St. Marys, Kansas. The address of the business office (where subscriptions, requests for back numbers, changes of address, etc., are to be sent) is given on the inside back cover.] Introductory Note As an editor, I should like to suggest that the communication on the religious habit may stimulate profitable discussion if our readers will ignore the suggestion that the sisters who answered Father Teufel's questionnaire (cf. our January number, p. 3) are disgruntled religious. Concentration on this point can lead only to bitterness. As a teacher, I should like to add that I once conducted a discussion (without a questionnaire) involving the same points brought out by FathEr Teufel. Sisters representing a large number of institutions took part in this discussion. Their conclusions were similar to those expressed in Father Teufel's article. I can vouch for the fact that these sisters were excellent religious, devoted to their institutes. I am sure that the same could itnd should be said about the sisters who replied to Father Teufel's questionnaire. As a priest, let me say that we men are not eager to tell women how to dress. Moreover, many of us think that the problem of garb is not limited to sisters' habits. Priests and religious men who live in hot climates (which--by the way--are not limited to mission co'n-tries) often discuss the possibility of having some substitute for the black suits and cassocks. The underlying reason of these discussions is not lack of mortification; it is rather the very important matter of cleanliness, as well as efficiency. Gerald Kelly, S.J. The Religious Habit Reverend Fathers: The article on the religious habit published in the January issue of the REVIEW FOR RELIGIOUS has attracted considerable attention 176 COMMUNICATIONS among the religious of my. community. I am wondering about the reaction of others. Those with whom I have spoken are within the average age group mentioned in the article--at least twenty-five years in religion. Their reaction (like my own) has been one of shock at the revelation of what looks like a deep resentmefit in the minds of certain religious against the inconveniences and occasional" embar-rassment or discomfort caused by the religious habitl May I offer a few comments? 1. The attitude of a religious toward her habit. From the day she receives it, the religious in any well-trained community is imbued with the idea of the sacredness of the "holy" habit. She. regards it as a privilege to wear a garment blessed by Holy Church. On the day of her "clothing" she is reminded that she has put off (at least in will and intention) the "old" self and has puton Christi Each morning thereafter as she puts on her habit she recites a prayer recall-ing the day when she was vested with the nuptial robe indicative of her union with Christ. 2. The care given to the habit is that given to somethi~ng sacred, as, for example, the vestments in the sacristy. It is put on and removed over the head (never stepped out of). It must be lifted on going down stairs or in crossing a muddy or dusty passage. It must be kept free of spots and never allowed to become ragged. 3. Some of the remarks on the time expended on the,care, of the habit seem to indicate that the religious who made these remarks have no idea of the time and care that a woman in the world must consume in keeping well groomed. 4. These religious.applied for the habit they wear. They accepted it along with the rules and customs and the spirit of their particular commu.nity. If today they are disgruntled at its form, might not this be an indication of a falling off in fervor and esteem for the institute whose uniform they once gladly adopted? In regard to the attractibn of vocations, young girls are drawn to particular institutes by their spirit or their work. They accept the habit without criticism and love it for what it represents. 5. It is true that many communities have been loyally putting up with certain inconveniences which custom imposed in the matter of clothing. The sisters of past generations accepted all this in.a spirit of penance. The present-day abhorrence of inconvenience is--alas! 177 COMMUNICATIONS Review for Religious --carried into the convent by many a postulant; but surely her attitude changes as she grasps the meaning of mortification and in the pursuit of "personal holiness" becomes more eager for penance. 6. The Holy See, in its kindly interest in the spiritual progress of dqdicate.d souls, has made aa effort to relieve the religious of incon-veniences arising from the manner of dress designed in far distant days. If each community attends to the rectification of thos~ features of the habit which come under these benign instructions, then indi-vidual religious will have no ground for interior rebellion, much less for outspoken criticism. Suggestions may always be made; surely-- but, should we add, objectively. The personal savor of many of the criticisms published indicated an absorption in self and a seeking of ease that seemed at variance with the striving after perfection which religious life implies. The remarks on the rosary were particularly offe_nsive. 7. It seems a pity that the attitude of seventy-two religious in one small corner of the earth should be taken as indicative of the reaction of thousands of sisters all over the world. Seculars picking up this article will be justly shocked; for they generallyo have the greatest esteem for the religious habit, no matter how antiquated or outlandish it may appear at first sight. 8. There is an old saying--"Cucullus non facit monachum.'" The habit certainly does not make the sister, but it does indicate that the person ~lothed in it is set apart from the world; that the restrictions it imposes are accepted as part of the price of her dedication; and that the uniform of her pai:ticular unit.in the army of the King is worn with an ""esprit de corps'" that cancels all inconveniences and be-stows .on the wearer a certain distinction. I shall be interested in learning the reaction of other religious ¯ communities to Father Teufel's article. Perhaps it was intended to b~ provocative. If the day of persecution should ever ~me (which G~d forbid!) when these same disgruntled nuns would be stripped of the holy habit (weighing ten pounds!) and forced to don a secular dress as light as 14 ounces, what a chorus of lamentation would rise to heaven! Surely in their zeal for reform these good sisters were led by a tempting quegtionnaire beyond the limits of discretion. In their heart 6f hearts they feel, I a.m sure, that they are privileged to wear any religious habit. Surely after twenty-eight years they have 178 May, 1957 COMMUNICATIONS at least in some degree died to the world in order to put on Christ, A Sister Vocal Prayers in English Reverend Fathers: May I make use of the communications department of the REVIEW FOR RELIGIOUS tO invite the opinions of other religious concerning a problem that has arisen in our community in regard to the conversion of many of our Latin prayers into English. I do not refer to the Divine Office or to the Little Office of the Blessed Virgin, but to 'the vocal prayers said in common morning and evening, those before and after meditation, the particular examen, and recently, the grace at meals in English. When we recited these prayers in Latin we used a uniform pitch, recto tono, and the even free rhythm of syllabic chant. Now we are thinking of carrying this method over into the English versions of these prayers so as to keep perfect unison in pitch with a similar rhythm. This poses the problem of modifying the emphasis and weight of the English accent, and submerges the natural inflections of the voice ordinarily used in reading English prose. It seems to us it would be in keeping with the spirit of liturgical prayer to lift our voices above the mundane methods of ordinary speech to a higher form of vocal player similar to the Latin recto tono or liturgi-cal recitative even when it is cast in the vernacular. We should like to know what other communities are doing about this problem. Do they chant English vocal prayers recto tono? Do they strive for the even rhythm of syllabic chant? Are there any printed works on this subject? Since many communities are converting many of their community prayers into English, it seems to me the opinions and practices of other communities will be of interest, not only to our sisters~ but to many other readers of the REVIEW FOR RELIGIOUS. Mother M. Cecilia, O.SIU. Ursuline Convent Paola, Kansas 179 t oo1 Reviews [Material for this department should be sent ~to Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] THE SPLENDOUR OF THE CHURCH. By Henri de Lubac, S.J. Translated by Michael Mason. Pp. 289. Sheed and Ward, New York 3. 1956. $3.50 The original title of the book, Meditation sur l'Eglise, more humbly indicates the source of these reflections which magnificently reveal the splendor of the Church. We are grateful to the author for allowing us to look deeply into his soul on fire '~with an ever-growing affection" for the Church. The subject matter was supplied by informal talks and conferences given largely at days of recollection to priests with whom the author shares the treasures he has so sincerely pr!zed himself. This is consequently not a systematic treatise on the Church or the Mystical Body. Any one desiring an orderly dogmatic treatment had better not begin with this book. A gen-erous acquaintance with the scientific background of the theology of the Church is supposed, but on this new light and unsuspected bril-liancy- is cast by these conferences. What cannot but amaze the attentive reader is the erudition which has gone into the making of this brilliant book.' Tradition is literally pillaged to support the propositions presented, not so much for proof as for a luminous display of the light that has been shed through the ages on the dogma of the Church. The coverage of the literature on the subject, manifest in. numberless footnotes, is formidable, both in regard to the founts of tradition, as well as the pe¥iodical literature in many tongues. It was a pleasant surprise to find Social Order amongst the sources cited. The march of thought in the book may be here briefly outlined though it is not easy to summarize the wealth of material offered. The Church is first of all a mystery, our own myster~ par'excellence. In its dimensions the Church reaches back not merely to the apostles but tO th~ prophets, and Adam himself is to be reckoned with these; and forward to the end of."time. The one Church, however, has two aspects, active and passive, the power that assembles and the assembly thus constituted. The Church is at once our mother and ourselves; pastor and flock, Church teaching and Church taught, but always within unity. It is inspiring to note what further leads such familiar distinctions suggest to the prolific mind of the author. 180 BOOK REVIEWS A fourth chapter examines the. relation between the Church and the Eucharist, "the Heart of the Church." "If the Church is the fullness of Christ, Christ in His Eucharist is truly the heart of the Church" (p. 113). A further chapter faces the conflict that has been introdt~ced by the presence of the Church in the world, creating a rivalry between the two and constant "reciprocal embarrassment," which is really nothing more than the duality set up by the Gospel and postulated by man's dual nature as animal and spirit. The bril-liant subsequent chapter exhibits the Church as "the sacrament of Christ": "she is the great sacrament which contains and vitalizes all the others" (p. 147). There follows a warm exposition of the Church a~ our mother, "E~'Hesic~ ~1ater," which would make profitable read-ing for such as suspect a childish sentimentalism in the words "Mother Church." The author is candid enough to review the difficulties that present themselves to the man who finds his love and loyalty for the Church embarrassed by practical problems that invite criticism. Father De Lubac's solutions build up to a finer and more stable loyalty. The final chapter, "The Church and Our Lady," has appealed to this reviewer as the finest of all, being ~that of greatest length (,50 pages), and covering the treatise of Mariology from an unusual angle. The author begins by cleverly se. lecting,a Barthian denunciation of our position. "It is in Marian doctrine," declares Barth, "and the Marian cult that the heresy of the Roman Catholic Church is apparent --that heresy which enables us to understand all the: rest" (p. 239), Candidly accepting the challenge our author admits as a~.fundamental Catholic thesis that Mary and the Church must be understood togegher, and proceeds to illustrate the thesis by a. detailed review of the Church's liturgy through the centuries, above, all the liturgical, application, of theoCanticle of Canticles to both.Mary and the Church. In this conclu.ding tribute both our Lady and the Church are once again mutu.al!y illumined by a dazzling ~splendor. In its.exterior form and presentation the volume lives up to the high standards ofthe publishers. A'considerable number of errors have crept into the Latin of.the footnotes; .these sh~oulcl be cayefully chec.k~ed before a new. printing.--~AI.O~.s~u~ C. I~E.Xlp~.:R, S.~. . A PATH ~HROUGH GENESIS. By Bruce Vawter, C.M. Pp. 308. Sheed and Ward, New York 3. 1956. $4.00. Nbt many dec~ades ago, it' was ~xibmatic in bibiic~il ~ircles that 181 BOOK REVIEWS Review for Religious "Catholic works are not read." Fortunately, the recent Catholic rev~ival in the field of biblical scholarship has effectively challenged this intellectual boycott. If the axiom is still true nowadays, it is true in the sense that Catholics themselves are not yet acquainted with their own scholars' efforts to enrich their spiritual heritage. Usually, one dan plead lack of time and i~sufficient background for studying the Bible, especially the Old Testament. But Father Vawter has helped put the lie to that excuse. A Path Through Genesis is a concise, informative, and even inspiring introduction to private reading of the Old Testament in general, and of Genesisin particular. Its value as a general intro-duction consists chiefly in its interesting and pedagogically sound treatment of the book which is most likely to present problems to the average reader--the first he meets: Genesis. Wisely, the author has decided to write a guide for the reading of Genesis, rather than a book about Genesis. Selected portions of the ~text are printed in t:ull to save the reader the wearisome task of using two books at ,once. The commentary linking these substantially large passages is most readable, and Father Vawter uses to advantage his gift for delight-fully apt comparisons to help bridge the gap between Hebrew thought patterns and our own. Popular in style, the book is almost com-pletely free of the cumbersome apparatus of scholarship--footnotes, though it is by no means innocent of the results of serious research. In fact, it is rather surprising that the results of careful, painstaking study can be expressed with such disarming simplicity; but such is the reader's happy discovery. The author has thoughtfully included a number of maps, pictures, and diagrams which enable the book to "teach itself." This is not to say that' its reading is effortless, which "would be, after all, a doubtful compliment. With careful but not taxing attention, the book will open the eyes of the reader to the real meaning of Genesis. And it will either remove his groundless fears that "the difficulties of God's book will weaken our faith in Him," or bring the reader out of the "pious daze" that usually afflicts him when he reads the Bible without facing what it says, Father Va~cter's A Path Through Genesis is recommended not just to seminarians and teachers of college religion, but to any seri-ous- minded person who wants to appreciate God's word, especially in the New Testament. For it is hard to see how one can understand the New Testament, especially ~he letters of St. Paul, without being 182 May, 1957 .Book ANNOUNCEMENTS rather well-acquainted with the only sacred writings Paul knew and constantly used. In Father Vawter's ~vords: "I think tliere is no better way to discourage Bible reading than by the oft-repeated advice to 'read the New Testament first, then the Old.' This is one of those witless axioms supposedly based on experience, but in reality pure untested theory." Perhaps the book would be ot~ special interest to teachers of grade-school religion. Even if the matter contained in the book is not directly brought out in class, it should help form the teacher's mental background and help her avoid unnecessarily dogmatic statements about the creation of the world and the "historical facts" in the Bible. It is this reviewer's teaching experience that many well-intentioned but uninformed statements heard by students in the grades have found their reaction in a sophomoric rationalism that appears openly only several years later. In other cases, such remarks have not aided faith, which is, after all, a light, but rather have fos-tered that "pious daze" which befogs the knowledge of God and His striking providence. Any grade-school teacher knows what embar-rassingly straightforward questions can be asked by' those precocious little ones who could well be the Church's most valuable. ~apostles in future years. A wise teacher will need to face such ~i~:t~roblem-filled child not just with an answer, and a sound one at thai, but with her own informed assurance. Father Vawter's book serves this twofold need admirably.--CH~,RgEs H. GIBLI~, S.J. 8OOK AN NOUNCF:/~I=NT~; THE BRUCE PUBLISHING COMPANY, Milwaukee 1, Wisconsin. The Shroud of Turin. By Werner Bulst, S.J. Translated by Stephen McKenna, C.SS.R., and James J. Galvin, C.SS.R, This is the most complete book in English on this controversial question. Though written by one man, it really represents th.e combined work of experts in many fields who allowed the author to use the results 6f "~heir in-vestigations and checked his final copy to make sure that ~th.ey were ~orrectly presented. The photographs are excellent and wogih the ~pric~ of the book. In addition to the information you acquire~in read- 'ing the book, you will find that you. have gained~.,a ,better and more vivid appreciation of what the Passion meant to Christ.° Hence, ~though it is a strictly scientific book, it may well ~erve as spiritual 183 ]~OOK ANNOUNCEMENTS Review fo~" Religious reading. It will make Christ much more real for you. Pp. 167. $4.75. Reflections on the Passion. By Charles Hug9 Doyle. These are short essays, one for each day of Lent except Holy Saturday. They are what you .would expect to hear from a pastor before the p~lrish Mass each day of Lent. Pp. 93. $1.85. Our Saviour's Last Night and Day. By Rev. A. Biskupek, S.V.D. In these brief pages the author gives us a moving account of the Passion of our Lord. He harmonizes the history of the Passibn as given by the four evangelists. Pp. 80. Paper $1.00. The Rubricator. By Earl Dionne. The rubricator is a rotating di~k which indicates "the proper position of any officer of a solemn high Mass at any.part of the Mass. There are four such rubricators: one for the solemn high Mass, one for the solemn requiem high Mass, one for the pontifical solemn high Mass at the faldstool, and one for the pontifical solemn high Mass at the throne. Each sells for $1.00, the set for $3.50. THE DEVIN-ADAIR Company, 23 East 26th Street, New York, 10. A Brief Introduction to the Divine Office. By Joseph J. Ayd, s.J. Revised by James I. O'Connor, S.J. Seminarians and all who are trying to learn the Divifie Office will find this book very hel'pful. Pp 7. $0.3~. FIDES PUBLISHERS ASSOCIATION, 744 East 79th Street, Chi-cago 19, Illinois The Journal of aSouthi~rn Pastor. By J. B. Gremillion. Many a problem of pastoral theology is presented, and dis~cussed ifi these pages which you will not find in the standard texts on pastoral theology, for .they w~re not problems when the texts wei'e written. Pp. 305. $3.95. M. H. GILL AND SON, LTD., 50 Upper O'Connell Street, Dublin, Ireland. The Incurable Optimist and Other Spiritual Essays. By Robert Nash, S.J. Father Nasb has a talent for putting the truths of faith, particularly as they concern the trivialities and cafes of every day livi'ng, in an interesting and ,striking way. 'The essays first appeared in The Sunday Press, Dul~lifi. You may judge his popularity by the 184 May, 1957 BOOK ANNOUNCEMENTS fact that this is the third collection of his essays to be published. Pp. 112. 6s. B. HERDER BOOK COMPANY, 15 S. Broadway, St. Louis 2, Missouri. Handbook of Ceremonies. By John Baptist Mueller, s.J. Revised and re-edited by Adam C. Ellis, S.J. This seventeenth edition of a very popular handbook has been completely revised and, to a great extent, re-written to bring it into conformity with the ne# rubrics for both Mass and office. Even the new ceremonies for Holy Week are included. The musical supplement is now printed in the Gregorian notation. You will like everything about this book with the possible dxception of its price. Pp. 482. $6.50. THE LITURGICAL PRESS, St. John's Abbey, Collegeville, Minnesota. Meditating the Gospels. By Emeric Lawrence, O.S.B. The two leading ideas of this new meditation book are: prayer is a convers

Issue 11.1 of the Review for Religious, 1952. ; Review, f Religious Salesian Spirituality . Qui~qu'ennial Rdpbr÷ Directive " ,. Edward J. Car.n.ey Joseph F. Gallen Perfect Self-'Love ~ ¯ " Wlnfrld Herbsf What are Secular Institutes? . Francis N. Korfh ~ Open Letter to.Self . o. Evereff J. Mibach Rellcjio'us Vocation Today Father ~Paul of. Gra~ymoor . Jerome B~eunig o Questions and Answers o Book Reviews ~ VOLUZ~ XI . NU/vIBER 1 ~ RI VII:::W FOR RELIGIOUS VOLUME XI JANUARY, 1952 NUMBER I CONTENTS SALESIAN SPIRITUALITY-~Edward J. Carney, O.S.F.S . 3 THE QUINQUENNIAL REPORT: OBLIGATIONS AND DIREC-TIVES--- Joseph F. Gallen, S.J . 12 PERFECT SELF-LOVE--Winfrid Herbst, S.D.S . 18 SECULAR INSTITUTES : JURIDICAL NATURE:- Francis N. Korth, S.J . 24 OPEN LETTER TO SELF--Everett J. Mibach, S.J . 31 CONTEMPORARY DEPRECIATION OF THE RELIGIOUS LIFE-- P. De Letter, S.J. . . 34 QUESTIONS AND ANSWERS~ 1. Supplying for Absent Counclilor . 42 2. Printing Greeting Cards; :. . 42 Community Press and Outside Contracts . 42 3. Delegate's Duty regarding Promulgation . 43 ¯~. Following Rubrics in Private Recitation . 4,t ¯ 5. Plastic Cover for Scapular . 45 6. May Religious Enlist in Armed Forces? . ". ¯ 45 OUR CONTRIBUTORS . ~ . ' . 45 FATHER PAUL OF GRAYMOOR--Jerome Breunig, S.J . 46 OFFICIAL PRAYERS FOR UNITY OCTAVE . 52 BOOK REVIEWS--Religious Obedience . 53 BOOK NOTICES . 53 BOOK ANNOUNCEMENTS . 54 TEN-YEAR INDEX--READY IN FEBRUARY . 56 NOTE FOR DEANS . , . 56 REVIEW FOR RELIGIOUS, January, 1952. Vol. XI, No. I. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office. Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Jerome Breunig, S.J.; Augustine G. Ellard, S.J.; Adam C. Ellis, S.J.; Gerald Kelly, S.J. Copyright, 1952, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review anal the author. Subscription price: 3 dolla~s a year; 50 cents a copy. Printed in U. S. A. Before wr;tincj to us, please consult notice on Inside back cover. Review t:or Religious Volume xi January--December, 1952 Published at THE COLLEGE PRESS Topeka, Kansas Edited by THE JESUIT FATHERS SAINT MARY'S COLLEGE St. Marys, Kansas REVIEW FOR RELIGIOUS is indexed in ~'l~e CATHOLIC PERIODICAL INDEX Salesian Spiril:uali y Edward 3. Carney, O.S.F.S. AS A DIRECTOR of souls St. Francis de Sales is equally at home among people in the world and those in religion. ever-popular lntr6ductlon to a Deoout Life attests to his abil-ity to form the laity. The continuing vitality of his own founda-tion, the Order of the Visitation of Holy Mary, .and his choice as patron by other religious congregations are ample.proo'f of his influ-ence on the religious life. These two forms of Salesiafi spirituality have a fundamental unity in that both rest on resignation or con-formity to the will of Goal. Their point of divergence lies in the fact that the circumstances and obligations of the religious and secu-lar life are different, and thus God's will is made known in keeping with the duties of each life~ In this paper the manifestation of God's will in the life of a religious, and specifically in the life of a Vis-itandine, will be considered. In numerous places throughbut the ~a, int's writ.ings the neceksity of conforming one's self to God's will appears. In a letter to St. ,Jane de Chantal, his collaborator in the founding of the Visitation, St. Francis writes: "When will it be that dead before God, we shall live again to this new life in which we shall no more will to do any-thing, but shall let God willall that we have to do, and shall let His will living act upon ours quite dead?" Elsewhere the saint reaffirms this teaching on the will of God. He calls it the orand tr,,th and his onl~ Sonq: "This is the grand truth; we must look at what God ¯ w~ints, and when we know it we must try to do it gaily, or at least co.urageously." "It is remarkable that this-always comes back to my mind, and. that I know only this song . My father, be it not as I will but.as thou wilt." Since. a person is constituted a religious through .the vows of tell, gion,. St.- Francis sees thd primary manifestation of God's will in the religious life as being embodied in the vow of.obedience" '~If religious do.not obey,-they cannot have any virtue at all; because it is obedi~ ence especially that makes them Religious." Such obedience is directed toward, the Rule of the Order, the superior, and .various' disciplinary commands, all of which represent in some way or other God's;:will for the religious., It is, perhaps, on the ~elationship between superior and subject that St. Francis especially excels. For ,the subiect the EDWARDJ. CARNEY superior holds the place of God, and provided the command of the superior does not involve any sinful violation of a divine or ecclesias-tical law, it is to be considered as coming from God. Thus in those countless occurrences in religio~s life where, strictly speaking, one way of doing a thing may be just as good as another, the mode of action counselled by the superior becomes preferable since it represents for the subject God's will. Even in the event where the superior's judgment may be less perfect than that of the subject, it still repre-sents God's will, and in following such a command the religious achieves union with God. St. Francis especially treats this matter of obedience in the Spiritual Conferences. Herein he gives its qualities as blind, prompt, and persevering, exhorts to a loving acceptance of it, warns against criticism of the superior or the command, and coun-sels confidence that God, who inspires the various forms of obedience, will give the graces necessary for their fulfillment. St. Francis does not restrict this teaching on conformity to the will of God merely to matters of obedience. It is all pervasive, touching every phase of the religious life. Outwardly the individual act may take on the character of charity towards one's neighbor, of resignation to sickness and death, or of some such other act, yet its inner motivation is loving consent to the will of God. The follow-ing are given as examples. Charity toumrds one's neighbor--"For example, if when I am going in one direction I meet a sister who tells me to go in another, the will of God for me is that I should do what she wishes rather than what I wish; but if I oppose my opinion to hers, the will of God for her is that she should give way to me, and thus it is in all indifferent matters." Acceptance of illness--"I understand, my dear daughter, that you have an illness more troublesome than dangerous, and I know that such illnesses are prone to spoil the obedience to doctors; where-fore I tell you not to deprive yourself of the rest, or the medicines, or the food, or the recreations appointed you; you can exercise a kind of obedience and resignation in this which will make you extremely agreeable to Our Lord.' In fine, behold a quantity of crosses and mortifications which you have fleither chosen nor wished. God has given you them with his holy hand: receive them, kiss them, love them. My God! they are all perfumed with the dignity of the place whence they come." Resignation to the death of a parents"Weep now, but rood- 4 January, 1952 SALESlAN SPIRITUALITY erate your tears and bless God; for this mother will be good to you, as you must hope, much more where she is, than she could have been where she was. Behold her then there with the eyes of your faith, and so calm your soul." This teaching on conforming one's self to the will of God leads to a cultivation of those two virtues which are fundamental to the Salesian system, namely, charity and humility. From these flow all the other virtues. "Humility and charity are the mainstays, all the other ropes are attached to them. It needs only to keep ourselves well in these virtues; one the lowest, the other the highest, as .the preservation of the whole edifice depends on the foundation and the roof. Keeping the heart closely to the exercise of these, there is no great difficulty in getting the others. These are the mothers of the virtues, which follow them as little chickens their mother hens." Here charity means love of God. It is, of course, a supernatural virtue, a gift of God. Yet St. Francis often accentuates the effect such a gift produces in its possessor. It incline~ the creature to love God and gives him the strength to do good. Thus under proper cbnditions it~,,t~ends to produce'in the individual a loving conformity to God's will. Now the greatest hindrance to performing God's will is the following of one's own will: "Everyone loves according to his taste; few according to their duty and the taste of Our Lord." As a counter-action to self-love the saint recommends the virtue of humility, which harmonizes love of self with love of God and of neighbor. Within the frame-work of the Rule this virtue brings the religious to union with God: "By humility we unite ourselves to God, submitting ourselves to the exact observance of His will as sig-nified to us in our Rules." In the Introduction to a Devout Life St. Francis also shows how this virtue leads to gentleness towards one's neighbor. Thus emerges the spirit of the Visitation: "And now to come to the particular end for which our Congregation of the Visitation was founded, and to understand more easily what the peculiar spirit of the Visitation is. I have always considered that it is a spirit .of profound humility towards God and of great gentleness with our neighbor." In any consideration of the virtue of humility one must not neglect the letters of St. Francis, whether to religious or to persons living in the world.I Herein the saint insinuates the neces-sity of this virtue by cleverly pointing out the faults of pride: "It is not good to walk on tip toe~ either in mind or body; for if we stumble the fall is all the wors~." "The love of ourself often dazzles EDWARDJ. CARNEY Revieu~ ]:or Religious us: eyes must be very true to avoid being-deceived when we look at ourself." Finally as a correlative" virtue confidence in God always accom-panies humility: "It is a very good thing to mistrust ourselves, but at the same time how will it avail us, unless we cast our whole confi-dence upon God, and wait for His mercy? . . . the virtues of humil-ity, abjection, and confusion are intermediate virtues by which the soul must ascend to union with her God." Thus charity and humil-ity are fundamental virtues in the Salesian system, and humility is always accompanied by confidence in God and gentleness toward the neighbor. In the acquisition of the other virtues of the religious life Sf. Francis again emphasizes the same idea of seeking God's will and not one's own. The following rules may serve as a gauge of choice. 1) "Among the virtues we should prefer, that which is most conformable to our duty, and not that which is most conformable to our inclination." Applied to the religious life this would lead a per-son to a careful observance of the vows and the constitutions: "I can-not sufficiently impress upon you the importance of this point-- namely, punctual attention to the .smallest matters ten'ding to the more perfect observance of the Rule, and at the same time an unwill-ingness to undertake anything more. That is the way to preserve a Religious Order undivided and in its first fervour, and to do other-wise is to do what destroys it and causes it to fall away from its orig-inal perfection." 2) "Among the virtues which do not concern our particular duty, we should prefer the most excellent and not the most showy ¯ . . the best x;irtues and not the most esteemed." This is St. Francis' famous doctrine'of the little virtues--virtues" best adapted to ordi-nary life antt based on the humble recognition of a person's littleness. The phrase "little peddler, little pack" delightfully expresses this teaching. A partial list of these virtues would include patience, bearing with one's neighbor, submission, sweetness of te.mper, affability, and toleration of one's own imperfection. Here it may be well to say somethinR of St. Francis de Sales' attitude toward bodily austerities. The saint's position is often mis-understood, as if countenancing neither fasting nor penitential prac-tices. This is, of course, erroneous. In writing to a superior of a Visitation Convent St. Francis advises: "I am quite willing that ~,ou should wear the hair-shirt once a week, unless you recognize that this danuar~t, 1952 SALESIAN SPIRITUALITY makes you:too slothful in c~ther more important exercises, as some-times happens." Yet~ at the same time it must be. admitted that there is no rigorous corporal mortification in the Visitation. This is excluded by the very purpose of the Order's foundation.: "to be abI~' to receive, delicate women, maidens and widows,, whose physical powers are not great enough, and who are not inspired and drawn to serve (~od.and, to .unite themselves to Him, .by means of such.austeri-t~ ies as are practiced by other Religious Orders." Still other reasons prompt St. Francis in the::assumption of this position. The Salesian system rests on a correspondence to the will of God. Thisis achieved piimarily by an internal subjection of the human judgment and will to ~he divine Wile Bodily :mortification, as something external, may contribute toward such.subjection. Yet it does not necessarily produce it and.at times may. be contrary to it, as in the case of a religious fa~ting against the advice of the superior or the ,prescriptions of the Rule: "She is right, undoubtedly, this good daughterl in thinking that her fasting humour ~s'a tempta-tion: it was, it is, and it will be, so long as she.continues to practice these abstinences. It is true that by them she weakens her body and its sensuality; but by a poor exchange she stren, gthens her self-love and her self-will; she starves her body, and she ,overcharges her heart with the poisonous growth of self-esteem and self-pleasing. Abstin-ence which is practiced against'obedience takes ,away the sin from the body to put it in the heart. Let her give attention to cutting off her own will, and she will soon quit these phantasms of sanctity in which she reposes so superstitiously." Moreover, the saint is not opposed to mortification as such, but to its extreme use and the consequence of such imprudence: "The " want of this moderation in fasting, taking the discipline, wearing the hair-shirt and other austerities, makes the best years of many useless in the service of charity, as it did even in St. Bernard who repented him of having practiced excessive austerities; and inasmuch as tlSey have maltreated it in.the beginning, they are forced to pamper it in the end. Would they not have done better to have treated it fairly and in a manner suitable to the duties and works to which their condition of life obliged them?" In addition to this formal treatment of the virtues there .dan be found in the writings of St. Francis a consideration of the emotions insofar as they affect the spiritual life of man. Not all of this material deals with the religious life, yet it is indeed,applicable. For EDWARD .J. CARNEY Review for Religious after all, whether a person is religiou~ or lay, he possesses human nature and is subject to its vagaries. The orientation of emotional control with the teaching on conformity to God's will lies in the fact that emotional difficulties with pride at their root, may prevent a person from fulfilling God's will. Thus the virtue of humility is at least a partial answer. The foliowiaag are given as examples of St. Francis' teaching on. emotional problems as they enter into the spiritual life. Impatience and eagerness--"Let us not be at all eager in our work, for in order to do it well, we must apply ourselves to it care-fully indeed, but calmly and peacefully, without trusting in our labour, but in God and His grace. These anxious searchings of heart about advancing in perfection, and those endeavours to see if we are advancing, are not at all pleasing to God, and only serve to satisfy our self-love, that subtle tormentor which grasps at so much but does almost nothing. One'single good work done with a tranquil spirit is worth far more than several done with eagerness." Recognizing what great difficulty impatience causes a person St. Francis recom-mends both patience with self and with the world outside self: "Know that the virtue of patience is the one which most assures us of perfection; and if we must have patience with others, so we must with ourselves. Those who aspire to pure love of God have not so much need of patience with others as with themselves." Thus the devout follower of St. Francis de Sales strives after a certain tran-quillity and calm: As a further manifestation of impatience there can be mentioned the desire of progressing too quickly in the spiritual life. St. Francis prefers a gradual progress, one that could be called "step by step." Anger--"It is better, then, to undertake to try to live without anger than to seek to make a moderate and wise use of anger, and when, through imperfection and weakness, we find ourselves sur-prised by it, it is better to repel it promptly than to seek to come to terms with it; for if we give it the slightest opportunity, it makes itself mistress of the place and acts like the serpent, which draws its body easily through any aperture into which it can insert its head." As a remedy against anger St. Francis recommends prayer to God, less sensitiveness on the part of the angry person, and acts of gentle-ness toward the person offended. Sadness--"Evil sadness troubles the sotil, leads it into disqui-etude, gives birth to inordinate fears, causes a distaste for prayer, dulls SALESIAN SPIRITUALITY and oppresses the brain, deprives the soul of counsel, of resolution, of judgment and of courage, and weakens her energy: briefly it is like a hard winter which takes away all sweetness from the soul, and makes her almost paralyzed and powerless in all her faculties." St. Francis assigns various causes of sadness, such as a melancholy temper or the rebuffs of fat~. Whatever the cause, it is evident that he considers this emotion as always unprofitable and opposed to the servic.e of God. Such expressions as: "If you have a sorrowful face at the conclusion of your prayers, it is a clear sign you have not prayed as you ought to have done," dearly show his mind. Perhaps the best expression of his attitude on this emotion is found in the tra-ditional saying ascribed to him: "If a saint were sorry, he would be a sorry saint." Jog, Courage, Optimism--There is, however, a very funda-mental reason why the holy prelate is opposed to sadness. When a person attempts to see the will of God in everything, he ordinarily faces life joyously. No matter what the circumstance--good, bad, or indifferent according to human judgment--in some way or other it represents God's will for the individual experiencing it. God's ul-timate purpose in this particular instance can never be evil; it must always be good. Properly attuned to God's will a religious is joyous, for in the emotional order joy results from the possession of good. Since every circumstance represents in some way God's will, life must be faced not fearfully but courageously: "Above all, keep from dis-couragement. Believe me, you must sow in labour, in perplexity, in anguish, to gather with joy, with consolation, with happiness: holy confidence in God sweetens all, obtains all, and establishes all." Thus a spirit of optimism pervades Salesian spirituality. "Live joyful, courageous, peaceful, united to our Saviour--Keep that holy gaiety of heart, whida nourishes the strength of the soul, and edifies our neighbor," are counsels frequently given to those under his direc-tion. The following excerpt from one of the saint's letters shows how this joyous spirit permeated his life: "I have just come from giving catechism where we have had a bit of merriment with our children, making the congregation laugh a little by mocking at balls and masks, for I was in my bhst humour, and a great audience encouraged me with its applause to play the child with the children. .They tell me it suits me well, and I believe it." Finally, St. Francis' teaching on prayer must be considered. He sees it as effecting a union of the human will with the divine: "As EbWARDJ. CARNEY' ¯ , ¯ Review for Religious prayer puts our understanding in the clearness of the divine light, and exposes our will to the heat of heavenly love, there is nothing which so purges our understanding of its ignorance or our will of its depraved inclinations. As children, by listening to their mothers and stammering with them, learn to speak, so we, by keeping near our Saviour and observing His words, His actions, and His affections, learn by His grace to speak, act, and will like He does." The fol-lowing are the principal types of prayer recommended by St.' Francis de Sales. Meditation--The meditations given in the first part of the Intro-duction to a Deoout Life show the form employed by the saint. Elsewhdre there are detailed instructions on how to meditate and on how to overcome the difficulties involved in this form of prayer. The advice on spiritual dryness, as a token of God's love, is especially consoling. Exercise of Preparation for the Da~j--This exercise is concerned with the daily actions of the religious. It forms part of-the morning prayer and is an attempt to avoid sin by prudently foreseeing the circumstances of the day and preparing one's self to meet them properly. It includes five parts--an invocation to God, foresight, disposition, resolution, and recommendation to God. Direction of Intention--For St. Francis de Sales the direction of intention is a very important means of adapting one's self to the will of God. The saint maintains that the habit of charity, whereby every virtuous human act is dedicated to God's divine goodness, is sufficient to destine all the just man's actions to God's glory. There-fore, he does not require an explicit direction of intention before each act but only before the principal actions of the day. This conditions a person to meet with peace and gentleness of mind the actions of daily life, whether pleasant dr unpleasant, as coming from the fatherly hand of God. Spiritizal Retreat--Since the mind has a tendency to be distracted by the purelyworldly affairs of every-day life, St. Francis .recalls it t~ recollection through the exercise of the spiritual retreat: "Remem-ber then, Philbthea, always to make many withdrawals into the solitude of your heart, whilst you are outwardly in the midst of intercourse and business . our hearts should take and choose some place every day either upon the mount of Calvary, or within the wounds'of our Lord, or in some other place near him, in order to retire thither on all sorts of occasions, and to be refreshed and recre- 10 ,January, 1952 SALESIAN SPIRITUALITY ated there in the midst of exterior occupations, and .to be there as in a stronghold, for a defense against temptations." Aspirations and EjacuIatory Prat.ters--Closely connected with the exercise of spiritual retreat, and also serving as a renewal of the direction of intention are aspirations and ejaculatory prayers. St. Francis de Sales recommends no, set form of words but simply in-dicates that these should be the out-pouring of love: "Aspire, then, very often to God, Philothea, by short but ardent movements of ¯ your heart; admire his beauty, invoke his help, cast yourse*If in spirit at the foot of the cross, adore his goodness, speak to him frequently about your salvation, give him your heart a thousand times-a day, fix your interior eyes upon his sweetness, give your hand to him as a little child to its father., plant him in your soul as a standard, and make a thousand different movements of your heart to give yourself the love of God, and to excite yourself to a .passionat,e and tender love of this divine Spouse." The importance of spiritual retreat and of ejaculatory prayers can only be understood in the words of St. Francis himself: "Now in this exercise of spiritual retirement and ejaculatory prayers lies the gr.eat work of devotion: it can supply the lack of all other prayers. but the failure of this can scarcely be made good by any other means. Without it the contemplative life cannot be properly followed, nor the active life lived otherwise than ill; without it repose is but idle-ness," and work but embhrrassment; and therefore I beseech you to embrace it with all your heart, and never to abandon it." In the course of the centuries many attacks have been made against the system of St. Francis de Sales. To enumerate and refute these singly is unnecessary. Answer enough ma3i be found in the fecundity of the saint's teaching. It has played its part in the pro-duction of three canonized saints--St. Francis de Sales, St. Jane de Chahtal, and St. Margaret Mary. How many other uncanonized saints it has produced and will produce oialy God knows. Finally, the saint's personal title as Doctor of the Church and the official approval of his teaching lead one to conclude that St. Francis de Sales has been one of the Church's brightes~ glories. 11 The Quinquennial Repor!:: Obligations and Directives Joseph F. Gallen, S.J. m~mHE manner of compiling the new quinquennial report to the | Holy See, now obligatory for all religious institutes, has been fully explained in this REVIEW (January,. 1951). A partial study of this report under another aspect will not be without profit. The ~'arious questions of the report implicitly manifest what is of obligation or at least directives of the Holy See. We can thus study some of these obligations and directives in themselves. They are not. confined to the superior general and his council but are wider in appli-cation and of common interest. I. Conforming Constitutions to the Code of Canon Law "In the first Report following the issuance of this formula, the following things are to be sent: '"l~wo well bound copies of the Constitutions or Statutes, revised to conform to the Code." Pontifical, B) 1. a) ; Diocesan, B) 7. a).; Independent Monasteries, B) 4. a). ¯ The numbers cited above command all pontifical and diocesan congregations, as also all independent monasteries and other indepen-dent religious houses, whether pontifical or diocesan, to send with their first report two copies of their, constitutions that have been con-formed to the Code of Canon Law. The Holy See therefore will know exactly what institutes have thus far failed to conform their constitutions to the Code. The Code of Canon Law became effective May 19, 1918. The primary meaning of a codification is not a change of law but a sys-tematizing of laws aIready in existence. However, the Roman Pontiff abrogated many past laws of the Church and added many new laws in the codification of canon law. These changes in the laws of the Church made it necessary for all religious institutes to correct their constitutions. This correction consists of omitting the laws contrary to the Code,and adding the pertinent new laws established by the Code. The obligation of making the correction falls on the religious institute itself. The corrections in a pontifical institute must be ap-proved by the Holy See and in a diocesan institute by alp the Ordi- 1Cf. can. 495, § 2; Schaefer, De Religiosis, n. 241; Maroto, Commentarium Pro Religiosis, I (1920), 196. 12 QUINQUENNIAL REPORT naries in whose dioceses the institute has houses. The Code has now been of obligation for more than thirty years, and it is somewhat startling to find institutes that have not as yet conformed their con-stitutions to the Code. This can have very serious consequences. The more limited scope of conforming the constitutions to the Code does not constitute a general revision of the constitutions. However, in adapting constitutions to the Code it will be found that the older the'constitutions are, the greater will be the necessity also of a general revision. The HolySee did not evolve a complete plan for the constitutions of lay congregations until 1901. Older constitu-tions can be deficient in ma~ter and number from the canonical and other legal articles now demanded by the Sacred Congregation of Re-ligious for both pontifical and diocesan institutes. II. A Diocesan Congregation Should Become Pontifical "Common law does not contemplate the division of a diocesan Congregation or Society into Provinces; moreover this division can scarcely be admitted, and the mind of the Holy See is that, if special reasons exist for a division into provinces, the matter be taken care of rather by the attainment of the status of a pontifical Congregation." Diocesan, B) 3. "If the necessary conditions are verified, has a petition been made or is.it the intention to.make a petition to the Holy See to obtain the status of a pontifical Congregation? Are any and what is the nature of the difficulties foreseen or actually verified with regard to this mat-ter?" Diocesan, 4. These numbers ate of great practical interest, since they consti-tute the first explicit statement of the Holy See that a diocesan con-gregation is not in a definitive but only in an'initial and temporary state that is to terminate in the attainment of pontifical approval. This doctrin~ was true in the past but it was contained implicitly in the laws and documents of the Holy See and also in the explicit teaching of canonlsts.2 The first number manifests clearly that diocesan congregations that are capable ot~ division into province.s should petition pontifical approval. The size of such congregations is indicated by the condi-tions now demanded by the Sacred Congregation of Religious for the division of a pontifical institute into provinces. These are: a) in every province there should be at least four larger houses, that is, houses consisting of at least twelve religious; b) the total number of 2Cf. Review for Religious, March, 1950, 57-68. 13 JOSEPH F. GALLEN Review for Religious religious in each province must be at least one hundred; c) the insti-tute must be capable of division into at least three provinces. These conditions are to be carefully noted, since they are less strict than the former practice of the Sacred Congregation as contained in several authors) A~ is clearly indicated in the second number cited above, a dio-cesan congregation should not delay its petition for pontifical approval until it has the size that admits or demands a division into provinces. Unless special difficulties exist against this petition, and such difficulties must be explained to the Sacred Congregation, the diocesan institute should request papal approbation as soon as the necessary conditions are verified. Tb~se are: a) the congregation by a sufficient test of time should have given proof of stability, religious observance, piety, ~ind spiritual profit of its work; b) it is sufficient that the congregation number one hundred and fifty members. It is not required that the congregation have houses in more than one dio-cese. These conditions also are to be most sedulously noted. They constitute the present practice of the Holy See and are less strict than the former practice as explained in authors.4 III. Division into Provinces "Is the Institute legitimately divided into Provinces (c. 49.4 § 1) ; if not, does it seem that it should be.so divided?" Pontifical, 16. The usual reasons for a division into provinces are the great num-ber of subjects, or the wide territorial diffusion of the institute, or the diversity of language of its members. Congregations can and do exist whose number of subjects de-mands a division into provinces but whose concentration within a relatively small area appears to preclude the ordinary arrangement of provinces. Some of these congregations have a number of members far beyond the power of a superior general to govern alone. All such congregations should propose this difficulty completely to the Holy See, and the Sacred Congregation may give some method of solving the problem. IV. Erection and Suppression of Religious Houses "In the erection and suppression of houses, were the rules of law (cc. 497, 498) and the standards of prudence observed, among which must be numbered a written contract, clear, complete and 3Cf. Bastien, Direetoire Canonique, n. 379, 3; Coronata, Institutiones Iuris Canon-ici0 I, n. 519. 4Cf. Bastien, ibid., n. 71: Sartori, 3"urisprudentiae Ec¢lesiasticae Eleraenta, 74. 14 January, 1952 QUINQUENNIAL REPORT drawn up in accordance with canon law and the Constitutions, with due regard to the civil law?" Pontifical 21 ; Diocesan, 11. This question is found in identical language in the pontifical and diocesan lists of questions. The primary insistence of the question is on the observance of the norms of canon law in the erection and sup-pression of religious houses. These norms are frequently emphasized by diocesan law in the United States, and since the matter is essen-tially a relation between dioceses and religious institutes, it will not be without profit to give a summary of diocesan law in this respect. Diocesan statutes almost universally contain the declaration that a pastor may not introduce or dismiss a religious community from the parish school, high school, or works of mercy and charity with-out the written consent of the Bishop. This consent is demanded in most cases by canon law. The admission of a religious community usually implies the canonical erection of a religious house or the opening of a filial house, and for bbth of these canon 497, § I and § 3 demand the written permission of the local Ordinary. The dis-missal of a community" usually implies the suppression of a religious house. The local Ordinary alone is competent to suppress a canoni-cally erected house of a diocesan congregation, and the superior gen-eral of a ponrificaI congregation must have the consent of the local Ordinary before suppressing such a house. The suppression of a filial house in a pontifical congregation appertains to the superior general; in a diocesan congregation both the local Ordinary and the superior general possess this right. Diocesan law frequently extends beyond the Code in this matter and demands the permission of the local Or-dinary even when the opening or suppression of a religious house is not involved, for example, when sisters go out daily from the motherhouse to teach in a parish school. The admission and espe-cially the dismissal of a religious community.is a very serious matter, and prudence seems to demand that a pastor should not even take an initial step in such a matter without consulting the Bishop. This can also be the sense of the diocesan statutes that demand both the consent and the advice of the Bishop.5 Religious superiors should be equally diligent in observing ~he rights of the Ordinary and the parish. The Code forbids the superior general of a pontifical congregation to suppress a house without the consent of the local Ordinary. Before withdrawing from any work religious should inform the Ordinary in proper time, that he may make other provision for the work. One diocese demands that tell- SGreen Bay, n. 73; Pittsburgh, n. 63. 15 ,JOSEPH F: GAI~LEN Ret~iew t~or Religions gious superiors give a year's notice before withdrawing from a parish.6 The difficulties' that can occur in this and similar matters manifest the necessity of a written and detailed contract between the diocese and the religious institute. Such a contract is either inculcated or presumed in some diocesan statutes,7 and the present question makes it also a directive of the Holy See. V. Presidencg of the General Chapter "Who presided at the Chapter: a) In the election of the Superior General? b) in the other elections and in the business meetings." Pontifical, 29; Diocesan, 20. "Who presided at the Chapter of election?" Independent Monas-teries, I 1. Canon 506, § z~ reads: "In congregations of:women the Ordi-nary of the place in which the election is held shall preside, either in person or.by delegate at the election of the superioress general.". A religious congregation is an institute in which all the members should and do take only simple, not solemn, .vows. The canon cited above refers to all congregations of religious women, whether pontifical or-diocesan. The canon confers on the Ordinary of the diocese in which the election is held the right and the duty of presiding at the election of the superioress general. The Code of Canon Law gives the local Ordinary no right of .presiding at the election of the other general officials, who are ordi-narily the four general councillors, the secretary general, and the bur-sar general, or at the chapter of affairs. If there is no declaration of the constitutions, n6 custom or usage to the contrary, it is certain that this presidency applies solely to the newly elected mother gen-eral. Three authors, Vermeersch,8 Schaefer? and Berutti?° hold that the local Ordinary can have the right of presiding at the election of the general officials and at the chapter of affairs from a prescription of the particular constitutions, and Vermeersch and Schaefer admit also custom or usage as a foundation of the same right. It cannot be said that this opinion is certainly false, but the question is one that may 6Lincoln, 24. ~Nashville, n. 170; Port. Ore. Prov., n. 29; San Francisco, 125. 8Vermeersch-Creusen, Epitome Iuris Canonici, I, n. 626. 9Schaefer, ibid., n. 509. 10Berutti, De Religiosis, 60. 16 January, 195Z QUINQUENNIAL REPORT be authoritatively settled by the Holy See after receiving th~ answers to the new lists of questions. Bastien aptly remarks that such a presidency is in conformity neither with the Code nor with the prac-tice of the Sacred Congregation of Religious in approving the consti-tutions of pontifical congregations, aiad Vermeersch agrees with the latter observation.11 A general chapter is something.that by its na-ture appertains to internal government. Therefore, external author-ity should have only that part in the general chapter that is express~ly given to it by the positive law of the Code. There is no distinction. in this matter between pontifical and diocesan congregations. The Code makes no such distinction, and it is an admitted principle that" in legal articles diocesan constitutions should be the same as pon-tifical, except in those matters in which the Code or the practice of the Holy See demands a distinction. Canon 506, § 2 reads: "In the monasteries of nuns, the assem-blies for the election, of the su~erioress shall be presided over, with-out however entering the cloister, by the local Ordinary or his dele-gate, with two priests as tellers, if the nuns are subject to the Ordi-nary: if not, by the regular superior; but even in this case the Ordi-nary should be duly informed of. the day and hour of the election, at which he may assist, either in person or by a delegate, with the regu-lar superior, and, if he assists, he presides." The canon is thus con-cerned with the presidency and the tellers at the election of the supe-rioress in a monastery of nuns, whether the vows of the nuns are actually solemn or simple. If the nuns aie not s~bject to regulars, this presidency appertains to the Ordinary .of the diocese in which the monastery is situated; if the nuns are subject to regulars, the same Ordinary presides if he attends; otherwise the regular superior is the president. Whoever actually presides also chooses two priests as tellers, neither of whom may be the ordinary confessor of the mon-astery. 12 This canon also is concerned only with the election of the superioress and not with the president and the tellers at the election of other officials or at the chapter ofoaffairs of the monastery. The two priests as tellers is something distinctive of institutes of nuns. In congregations of religious women the Code itself (cc. 507, .§ 1; 171, § 1) prescribes that the tellers must be members of the chapter and thus sisters. Any priest who accompanies the presiding local Ordinary or his d~legate may be admitted only as an attendant llBastien, ibid., 172, note 1; Vermeersch-Creusen, loc. cit. 12Cf. Berutti, ibid., 59. 17 WINFRID HERBST Revietu [or Religious or mere spectator. He is no~ permitted to take any active part in the election; such as to collect, count, or examine the ballots, to compute or record the votes.1~ I believe a fairly serious reason should exist for the admission of such priests. Chapters of their very nature apper-tain to the internal government of the institute. The unofficial at-tendance of persons who are not members of an institute at a chapter is thus just as foreign as would be their presence at a meeting of a local, provincial,, or general council of the institute. Matters that constitute natural secrets occur of necessity at every election, for ex-ample, the number of ballots and the number of votes received by various candidates in a particular election.14 A justifying reason should exist for permitting unofficial persons to acquire this knowl-edge. Religious institutes are also justifiably sensitive of the protec-tion of the secrecy of their chapters, which is manifested by the fact that many constitutions explicitly oblige the capitulars to secrecy. In some orders of nuns of simple ~ows the Holy See has approved the prescription of the constitutions that two nuns are to be, the tellers, is Pert:ec!: elrr-love Winfrid Herbst, S.D.S. y~ou have been exhorted many times and in many different ways to heap up treasures for heaven, to use each moment of every day in order to gain an ever higher place in heaven, to keep adding to your store of sanctifying grace because your degree of glory in heaven will be determined by the amount of sanctifying grace you have when you die. And at times you have been puzzled, wondering whether all such striving isn't rather selfish. And the other day you were told by someone that this is good selfishness, that it is the self-love of hope. You were assured that it is perfectly all right to love God and do good in order to gain a high place in heaven. That indeed, so you were told, is Catholic doctrine. It is. 13Normae Secundum Quas S. Congr. Episcoporum et Regularium Procedere Solet in Approbandis Novis Institutis Votorum Simplicium, 28 iun. 1901, n. 224. 14Cf. Bastien, ibid., n. 253, 1, and note 5; Vermeetsch-Cteusen, ibid., n. 286. ~SUrsuline Nuns of the Congregation of Paris, Pittsburgh and Brown County, Ohio, aa, 215-217. 18 danuarq, 1952 PERFECT SELF-LOVE Protestants have denied the proposition that we are permitted to act in view of the rewards God promises us. But such a denial is contary to the express teachings of the Church. The Council of Trent solemnly states: "If any one says that the just ought not for their good works done in God to expect and hope for an eternal recompense from God.; let him be anathema." And again: "If any one says that the justified man sins when he performs good" works with a view to an eternal recompense; let him be anathema." (Sess. 6, can. 26 and 31.) Anathema is a solemn ban or curse pro-" nounced by ecclesiastical authority. It is a consoling thought that we can always add to our future glory in heaven while we are still on earth. And it is interesting to reflect wherein this increase of glory of one blessed soul above another consists. Of course, we know that as far as the substance of happi-ness is concerned, it is the same for all the elect. The essential hap-piness of heaven is the beatific vision, the happy-making sight of God. Still there is a difference of degree according to the difference of merit. This difference, however, does not cause jealousy, because each one knows that a higher degree of glory than he enjoys would not be becoming or suitable for him. The consoling truth is that here on earth, during the time of merit, each one can make his future glory always' greater and greater. Now, since the least degree of heavenly glory is an almost infinite good, what a great good must not be a still higher and higher degree of that glory! And now we can always add to our future glory if we but wish, though many neglect that, and most people do not even think of it. Would that they had more selfishness in this regard, more of the self-love of Christian hope. Would that they might be prevailed upon to excel in prayer and good works proptec retribu-tionern, because of the reward. You ask wherein this higher degree of glory in heaven consists. It consists in a clearer vision of God; in a greater likeness to God; in a higher rank among the saints; in greater joy. Wherefore, how grateful you must be to God, Who preserves you that you may earn more glory in heaven. What a good use you ought to make of time, taking care to be always in sanctifying grace and living in union with God through prayer and the good intention in whatsoever you do. Reflect a little more upon this good seIf-love, this increasing of your merits and consequently of heavenly glory. God does not re- 19 WINFR1D HERBST Reoiew /or Religious quire anything extraordinary of you in order to gain heaven. He ac-cepts your daily and even in themselves trivial acts as meritorious of glory, if you do them in the state of grace and for Him, that is, for God's sake, with a good intention, out of love for God. God is so generous that He has ordained that your supernaturally good works cannot merit anything but grace and heavenly glory. Moreover, you cannot give this merit away to others, as you can the satisfac-tory value of all your good works; indeed, the very giving away of the satisfactory value in favor of the poor souls, for example, is a good work that again gives you an increase of merit which you can-not give away. And here is another striking thought. It is a very probable view of theologians that your good works continually in-crease in merit mbre and more according to the measure of the increase and augmentation of sanctifying grace. The more sanctifying grace you possess when doing good, the greater is your power of meriting just then. How is'this to be explained, you ask. The answer is simp.le enough. The higher the degree of grace we have, the more we please God; and the more we please God, the nobler, the more agreeable our actions are to Him and, therefore, the more meritorious. Hence it is that living a more fully supernatural life, having a higher degree of grace, the quality of our' actions will be better and deserving of a greater reward. It is an article of faith that good works merit an increase in sanctifying grace and eternal life. Therefore, by multiplying your meritorious acts you daily increase your stock of grace. This increased stock Of grace enables you to put more love into your good works and these thereby have more efficacy to further the growth of your spiritual life and to obtain still more merit. According to the degree . of grace does merit increase; and the just man through his merits can increase his amount of grace. "He that is justified, let him be justified still," says Holy Writ. Every good work done in the state of grace can merit an increase of sanctifying grace. Even in the reception of the sacraments, which give grac~ automatically, of themselves, every second of devout preparation and thanksgivirig, being a good work, merits an increase of sanctifying grace, over and above that given by the sacraments of themselves. Every pious ejaculatory prayer, every devout aspiration, every rosary, every such ~bing done in the grace of God, can heap up treasures in heaven. What a goodkind of self-love it will be i~ you devote your whole 2O danuar~t, 1952 PERFECT SELF-LOVE attention to this business of gaining heaven--and that, right now, since this day may be your last. Yes, today at least-you will labor in earnest. All your thoughts, words, and daily" duties shall be directed to heaven by a good intention; heaven must spur you on to true devotion and to the frequent .practice of virtue; heaven must make you humble, patient in adversity, constant in temptation, until you possess at last for all eternity'as an exceedingly great reward for your labor that happiness which is now shown you afar off by the light of faith. Remember that the essential j6y of heaxieh is :t.he beatific vision, the happy-making sight of God. After this life,, if you die in sanc-tifying grace, you shall by a wonder of Go~t'~s ~omnipotence, directly and without intermediary see God, which means to know Him with your intelligence, to understand God according to your degree of glory. You shall see God, not merely in the sense of looking at Him, for one only looks at an outside object, but in the sense that God shall come into immediate contact Mth our mind, with nothing between us and Him. Only God Himself could ever make us eter-nally happy. When, therefore, you work for heaven you are striving to attain God, your first Beginning and your last End. Thus striving to attain to God is self-love. It is good love of self. It really is the keeping of the great commandment: "Thou shalt love thy neighbor as thyself!" Here the Savior gives you the measure of the love of the neighbor, tells you how much to love him. That measure is the love of self. Remember that there is indeed a beautiful and highly virtuous self-love. Recall that it is the heresy of the Quieti~ts to hold, among other errors, "that no form or act of self-love, however spiritual and however fully referred to God, can at all befit a person eiatered upon the way of perfectlon. Remember that there is the love of Christian h6pe. But there is a higher self-love than that, a self-love that looks to our own interests, indeed, even to our own highest possible interests. But it looks to our interests out of the purest and most perfect love of God. We can loire ourselves for the sake of God Himself alone. Just suppose that you are a poor sinner. It seems that there are but. few mortals who have not offended God grievously at some time or other. Suppose you are such a one as has grievously offended Him. And suppose that you are a repentant sinner, t15at you are working hard for heaven. By prayer and good works you seek an ever higher degree of bliss and glory for yourself in the dearer vision and closer 21 WINFRID HERBST Review/or Religious union with your Creator and Father and Savior and Sanctifier for all eternity in heaven. You are constantly thinking ot: greater merit as you strive for higher virtue, and closer Chri~tlikeness. But in thus striving for your personal happiness in goodness here on earth and the highest.possible deli~ghts in heaven hereafter, your motive is not any good or happiness merely as your own, praiseworthy though that motive is. Your motive is really the greatest honor and glory of God your Father in heaven. How is this to be understood? You try to heap up treasures for heaven, to get an ever higher place in heaven, because of your loving conviction that your very presence there, and especially your greater bliss and glory, will be in the eyes of all the saints and angels throughout eternity an exceptionally marvelous manifestation of the infinite power and the incomprehensible mercy and goodness of the incarnate Son of God crucified for you, a poor sinner. "He loved me and delivered Himself for me," you will be proclaiming by your very bliss in heaven. Thus you will be loving and praising and glo-rifying Him in return for ever and ever. And the greater the degree of your glory, the greater will be your eternal praise of God. For all eternity your happiness will be a most evident proof and exhibition to all heaven of the absolutely pure and 'unselfish love of the infinite, eternal charity burning for you in the bosom of the Father and the Son and the Holy Ghost. In still other words, you will be casting down your heavenly crown before the Triune God. As we read in the Apocalypse: "And they do not rest day and night, saying, 'Holy, holy, holy, the Lord God almighty, who was, and who is, and who is coming.' And when those living creatures give glory and honor and benediction to him who sits on the throne, who lives forever and ever, the twenty-four elders will fall down before him who sits upon the throne, and will worship him who lives forever and ever, and will cast their crowns before the throne, saying, 'Worthy art thou, O Lord our God, to receive glory and honor and power; for thou hast created all things, and because of thy will they existed, and were created.' " (Apoc. 4:8-11.) The above, of course, suggests the highest perfection of self-love. It may seem hard to understand and practice such perfect self-love. Then you can at least practice a less perfect, though good, self-love. Keep the divine law of self-love. Live a virtuous Christian life, seeking to become ever more and more conformable to the Savior. 22 PERFECT SELF-LOVE Be Christlike in your goodness. Look forward with joy to that reward which he has promised to those who serve Him faithfully and who die in His love and grace. To repeat, if you strive for the highest possible place in heaven within your reach merely because of your own bliss and joy iri:, the vision and possession of God, you do well; for the Church teaches that you are permitted to act with a view of the rewards God prom-ises us. That would be good, though rather narrow, self-love. But it is much better, self-19ve, the very perfection of it indeed, if you keep thinking that the higher your place and glory in heaven, the more will all the angels and saints wonder that you ever got to heaven at all, not to mention such heights of glory and bliss, and the more they will praise God for it. Keep thinking that for all eternity they, and you too, will be "admiring and praising the infinite power, mercy, and love of God, which raised you from your nothingness--to which you had added the sinfulness that is less and worse than nothingness--to the glory of he~ven and even to such a high degree and place of everlasting bliss. And you want your God to be eternally praised because of your glorious reward. That is why you strive for it. Behold the perfection of self-love! It is blended with the perfect love of God-- loving God for His own sake, because He is the highest, most perfect, and most amiable Good. If you understand this perfect self-love, you will be filled with an ardent desire to attain it. And if your desire were put into weak words it would be a prayer for the perfection of self-love, as follows: O my God, let me daily, even hourly, indeed at all times strive sensibly to grow in virtue, to increase in sanctifying grace, knowing that my place in heaven will be determined by the amount of sancti-fying grace I have when I die. Let me so live that I may merit a high place in heaven, in order that Thou, my Creator, Savior, and Sanctifier mayest receive from me and from all the.angels and s~ints of heaven for all eternity the greatest everlasting admiration and praise in return for the mercy and love which Thou hast expended upon me by creating me, redeeming me through Jesus Christ Thy Son, and sanctifying me through the Holy Spirit, the soul of the Church, which is the Mystical Body of Christ. Let them all look upon my place in heaven and cry out: "He that is mighty has done great things to this soul and holy is His name!" O Holy Spirit, Spirit of wisdom and understanding, help me to 23 FRANCIS N. KORTH realize that, to be perfect, my interest in my eternal happiness and glory in heaven, my interest in higher m.erits, higher degrees of glory, higher bliss in heaven must all grow out of and be directed to the greater honor and glory of God. This I can only do if I have a pro-foundly humble estimate of myself, if I realize that of myself I am nothing and that Thou art "my God and my all." O Mary, my Queen and my Mother, that perfection of self-love was thine, as we see from the Magnificat, in which thou didst refer all to God. May it be also mine. Help me to realize that to be truly Christlike my love of "self must be God-centered, that it must be' directly and intentionally perfect love of God. Help me, dearest Mother, to live so that both here on earth in time and in heaven for all eternity I may look up and see, no longer me, but only God the Father, the Son, and the Holy Ghost. oAmen. Secular Institutes: Juridical Nature Francis N. Korth, S.J. ~N A PREVIOUS ARTICLE some historical notes on secular in-stitutes were offered. Now let us glance at the juridical structure ¯ of these institutes. I shall follow the catechetical form of presen-tation because it might be better suited to our purposes. I. What are "'secular institutes"? "Secular institutes" are a new juridical institution, recently recognized officially as a component of the juridical state of perfec-tion to-be-acquired in the Church. In brief, secular institutes are a new juridical state of perfection. 2. Does a state of perfection implg that the individuals in that state are perfect? No, not necessarily so. There is a difference between ~i state of perfection and the moral perfection or holiness of a person in that state. Just as individuals in the world, in societies of common life, or in religious institutes are striving after personal holiness or moral perfection, so too do members of secular institutes. But a juridical slate of perfection does 'not necessarily imply that persons in that 24 Januarg, 1952 SECULAR INSTITUTES state have already acquired moral perfection; perhaps so, perhaps not. Of itself, a juridical state says nothing about the personal sanctity of individuals in that state. 3. Wh~/ then are secular institutes called a state of perfection? Secular institutes are now recognized by the Church as a state of perfection because their members must bind themselves in a stable manner to the practice of the three evangelical counsels of poverty, chastity, and obedience. 4. How do secular institutes differ from religious institutes? The essential difference lies in this point. Religious take public vows of poverty, chastity, and obedience. Members of secular insti-tutes do not take those vows of the religious state but similar vows, oaths, promises, or consecrations. They likewise differ in the fact that religious live a common life in the sense of sharing the same board and roof under the direction of common superiors, while members of secular institutes for the most part do not lead such a common life. 5. Are societies of common life the same as secular institutes? Obviously not, since secular institutes do not have common life or at least not the canonical common life, while societies of common life imitate religious in that respect. Thus we arrive at a descriptive definition ~f a secular institute. A secular institute is the juridical state of perfection in which the members, for the purpose of acquiring Christian perfection a'nd of exercising the apostolate, bind themselves to the practice o~ the evan-gelical counsels in the world, that is, to the practice of evangelical poverty, chastity, and obedience by a vow, oath, promise, or special consecration accdrding to the provisions of their proper constitutions and under the direction of common superiors, but often for the most part without leading a common life. 6. Consequent upon the definition proposed; what are the main re-quirements of a secular institute? The main requirements of a secular institute can be grouped under three headings: (1) profession or full consecration to a life of perfection, (2) membership in the institute with its concomitant bond, (3) common house Or houses (even though common life for the most part is not required). 7. What is the nature of the profession or consecration to a life of perfection ? The profession or consecration is threefold. Besides the exercises 25 FRANCIS N. KORTH Review for Religiou~ of piety and self-denial common to all who aim at perfection, this profession embodies: (1) a vow or promise of poverty which regu-lates the use of temporal goods; (2) a vow, oath, or consecration of celibacy and perfect chastity; (3) a vow or promise of obedience by which the individual gives himself entirely to God and to the works proper to the institute under the guidance of superiors. Each of the above is made according to the constitutions of the particular insti-tute. 8. Does an~t obligation in conscience arise from these vows, oaths, promises, or consecrations? Yes, an obligation binding in conscience does result. The obli-gation would come from the virtue of religion, or from justice or. fidelity, as the case may be. (See the individual constitutions and the particular formulas of profession.) 9. ]n regard to the second requirement, how is incorporation into an institute effected ? An applicant is incorporated into a secular institute by profession. 10. What is the nature of the bond resulting from profession? By profession a stable, mutual and complete bond arises between the institute and the member making the profession. 11. Why is the bond stable? The bond is s~abte because the profession is either perpetual (taken once for all), or temporar~r (taken for a definite period but with the oMigation of renewal at the end of that period). It might be well to note, in passing, that even'if the profession is temporary, the member should have the intention of remaining per-manently in the institute if nothing calls him away, merely renewing his profession from time to time as required. If that were not the case, the bond would seem to lack stability. Stability of the bond also demands that the institute be not free to dismiss a member arbi-trarily but only for reasons permitted by law. 12. In what sense is the bond mutual and complete? The bond is mutual and complete in the sense that the individual gives himself entirely to the institute, and the institute in turn takes care of its member by providing for his spiritual needs and, if neces-sary, also for his temporal wants. There is some flexibility in the application of this point; the constitutions will determine the matter more fully. 13. As to the third requirement, why are common houses needed for secular institutes? 26 danuarg, 1952 SECULAR INSTITUTES At first glance it might seem strange to list "common houses" as a requirement of secular institutes which in general have as one of their distinguishing characteristics the lack of common life for their members. But the answer is rather simple. For proper functioning, an organization needs headquarters. In a secular institute a common or central house is to serve as the seat of th~ supreme or regional gov-ernment o1~ the institute and to be the dwelling-place of the superiors. Likewise some common house (or houses) is necessary for training prospective members, for conducting spiritual exercises for members, for meetings and gatherings, for taking care of sick and aged mem-bers, for providing for those who have lost their employment or have no means of taking care of themselves, or for assisting members in moral danger (such as removing them from an occasion of sin). 14. Is a common house necessar!t before a secular instituie could be established? Even though a common house is listed as one of the requirements of a secular institute, in practice it seems that permission can be ob-tained to establish a secular institute although at the time a common house is lacking, provided that sufficient assurance is had that such a development will take place. However, the force of this requirement is not too clear. 15. What is the procedure for establishing a secular institute? The preliminary pattern is as follows. A group of the devout faithful (lay people or clerics) function for some time as a loosely-knit organization with a common purpose (apostolic, charitable, pious). Gradually the organization develops into some form of canonical pious association of the faithful, such as a pious union, sodality, confraternity. During this time " . . . vigilant care must be exercised to see that nothing be permitted to these associations, either internally or externally, which is beyond their present condition and seems to belong specifically to secular institutes. Those things espe-cially should be avoided which, in case the permission to establish the association as a secular institute is later refused, could not easily be taken away or undone and would seem to exert a sort of pressure on superiors to make them grant approval outright or too easily" (Instruction of the Sacred Congregation for Religious, March 19, L948, n. 6). After the association has proved itself sustaining and capable of carrying out its purpose and of living up to the require-ments of a secular institute, application should be made to Rome for permission to be established juridically as a secular inst.itute. 27 FRANCIS N. KORTH Review for Religious 16. I~ an association [ull~lls all the requirements for a secular insti-tute, doesit have an option of remaining in its status quo, e.g. as a pio'us union of the faithful, or must it make application for establish-ment as a secular institute? When an association has all the nec.essary requisites, it must apply to Rome for permission to be set up as a secular institute. 17. Who is to make such application to Rome? The local Ordinary (and not. a mere titular BishOp nor a Vicar Capitular orVicar General) is the proper person to make such appli-cation. 18. To whom should the application be sent? ~ The application is to be sent to the Sacred Congregation for Reli-gious, since this Sacred Congregation moderates things pertaining to the juridical state of perfection to-be-acquired. 19. What information is to be forwarded with the application? The Sacred Congregation for Religious wishes to have informa-tion, with the proper adjustments, on all the points required by the Normae (nos. 3-8) issued by the same Sacred Congregation in 1921 in regard to the establishment of religious congregations. The infor-mation to be sent includes, therefore, the following: name and quall-ficati~ ns of the founder, reason for establishing the new secular insti-tute, proposed name of tb~ new institute, number and nature of works proposed as proper to the institute, means of support, list of similar~ institutes in the diocese (if any) with their proper work's. Six copies of the constitutions must also be sent, as well as coigies of the directory and of other documents which can be of service in showing the spirit of the association. The constitutions would give information 'about the nature of the proposed institute, its proper works, its government, common houses, classes of members, the fo~m of consecration, the bond resulting from incorporation in the insti-tute, training of the members, exercises of piety, and other relevant matter. Besides the above, any further information the Sacred Congrega-tion may require must also be sent. 20. After permission has been obtained from the Sacred Congrega-tion, what is the next step? After permission (the nihil obstat) has been obtained from the .Sacred Congregation, the local Ordinary may proceed to establish the secular institute as an ecclesiastical moral person. Official notice of 28 January, 1952 SECULAR INSTITUTES such establishment is then to be sent to the same Sacred Congrega-tion. 21. What is the juridical status of the new institute? The new secular institute is an ecclesiastical moral person of diocesan right, that is, a diocesan secular institute. 22. Could a diocesan secular institute later receive recognition as a pontifical institute? Yes, after a period of time such papal approval could be obtained. The procedure is similar to that followed for obtaining pontifical approval for a religious co.ngregation or a society of common life, with some necessary adjustments and additions. 23. Wh~t expansion is possible for a secular institute? A secular institute need not necessarily be confined to one dio- Cese; interdiocesan and even universal expansion might be possible. 24. By what laws are secular institutes governed? Secular institutes are governed by: (1) the provisions of the Provida Mater Ecclesia; (2). further provisions, interpretations, or applications of that Apbstolic Constitution made by the Sacred Con-gregation; (3) their own individual constituti6ns (which would embody the regulations of the Provida Mater Ecclesia and the further provisions of the Sacred Congregation, and make them more specific in conformity with the purpose of the institute) ; (4) the common law of the Code in matters pertaining to them or to their members and which are not provided for by their own special or proper law. 25. Do the members of secular institutes consequently have the obli-gations, or share in the privileges, of religious or clerics? As a general ru.le, they do not have the obligations nor share the privileges of religious. As fa~ as the obligations and privileges of clerics are concerned, again as a general thing, members of secular in-stitutes who are clerics share those obligations and privileges, while non-clerics do not. 26. What about the novitiate, training of candidates, transfer to another institute, dismissal, suppression of an institute, and the like? A secular institute, even if only diocesan, can be suppressed by the Holy See alone. The other points could be determined in the constitutions of each institute or in future communications from the Holy See. The three existing Roman documents on secular insti-tutes do not treat these points. 29 FRANCIS N. KORTH Review for Religious 27. Which are the three documents referred to in the preceding answer? They are: (1) the Apostolic Constitution of Pope Pius XII, Provida Mater Ecclesia, of February 2, 1947; (2) the Motu proprio Primo feliciter of March 12, 1948; and (3) the Instruction Cure Sanctissimus, issued by the Sacred Congregation for Religious on March 19, 1948. Up to the present, these are the main documents about secular institutes. (An English translation of these docu-ments can be found in Bouscaren's Canon Law Digest: Supplement 1948, pages 63-86). 28. If a secular institute bad been established with the approval ot~ the Holy See prior to the Prouida Mater Ecclesia, do the prou[sions of that Apostolic Constitution apply to such an institute? The Prouida Mater Ecclesia is not retroactive in regard to those secular institutes (any association which fulfills the substantial 're-quirements, no matter under what form it was approved) which had been previously approved by the Holy See or established after con-sultation with the Holy See, as far as their rights and obligations are concerned, but they now come under the classification of secular in-stitutes. In regard to all other associations the Provida Mater Eccle-sia does apply. 29. One [inal question. Why was the name "'secular institutes" chosen? In the 'deliberations preceding the official recognition of secular institutes as a new juridical state of perfectibn, various names were proposed for the new institution. Among these were: "religious sodalities," "religious unions," "societies without vows and without common life." However, in order to bring out the specific character of the new organizations, the present name, "secular institutes," was happily chosen. That 'name spotlights the fact that members of the new institutes do not live a cloistered life but live in the world and support themselves by the same occupations and employment as do other people. A concluding'remark. As the Holy Father in his Motu proprio (II) emphasized: ". in working out the general as well as the par-ticular organization of all these Institutes, this must always be kept in mind, that in all of them their special and peculiar character as secular Institutes, which is the whole reason for their existence, be clearly expressed. Nothing is to be subtracted from the full profes- 30 January, 19~2 OPEN LETTER TO SELF sion of Christian perfection, solidly based on the evangelical coun-sels, and in substance truly religious; but this perfection is to be exer-cised and professed in the world, and therefore in all things which are licit and which can be brought into conformity with the duties and works of that same perfection, it must be adapted to the secular life. ". [The] apostolate of Secular Institutes is to be faithfully practiced not only in the world, but as of the world, and therefore with avowed aims, practices, forms, and in places and circumstances corresponding t~o this secular condition" (Bouscaren, op. cir., pages 77-78). Open Letter to Sell: Everett J. Mibach, S.J. DEAR SELF: You have often asked me why it is that you make such little progress in the things of God. You complain, dear Self, that you often have clear lights and high aspirations after holiness only to have them vanish like a puff of smoke that never was or like the seed in the gospel withering away before it brings forth the promised fruit that lay pregnant in its husk. You resign yourself to a spiritual mediocrity. You leave, the "why" of it unanswered. I am afraid that you have forgotten, dear Self, a lesson that you were taught many years ago when you first set out in quest of God. -Then it was that you had explained to you the importance of t~delitg in little things. This means simply: fidelity to grace. As you grew older, but not wiser, you noticed the "great deeds" won the applause of the day. You concentrated your efforts on performing the big things" and have neglected the little ones. Because things seem little you should not account them of no value. A man's thumb can cover the button that will plunge a bril-liantly lighted city into aconfused darkness. A bronze door weighing several hundred tons can be easily opened because of a little pin in the hinge. Five cents worth of iodine in the thyroid gland keeps this world's genius from being an idiot. Little things? Yes. Unimportant? Hardly. If you insist, upon spurning the seemingly little things, 31 EVERETT3. MIBACH Review t:or Religious Self, you will never attain to sanctity. Fidelity to little things is the small button that will flood the soul with the light of God's grace. It is the small pin upon which swing the gates to our eternal glory. Self, think back to some of the little things you have neglected. What far reaching consequences that' neglect has had! Every time Christ whispers--and He does so constantly to the Christian soul-- He is offering you a greater share in His divine life. He is inviting you to a closer participation in Him. All of His invitations have written upon them R.S.V.P. R3loondez, s'il oous plait. Answer, if you please. You can throw the invitation aside unans~wered, thinking it too unimportant, too inconsequential to merit your serious atten-' tion. Nothing that Christ invites you to is unimportant. Nothing is inconsequential. Christ is God. His divine life of grace in us is the all-important thing in this life. When He offers you a greater .degree of this divine life, a closer union with Him, do you dare to say that it is unimportant, to say it is a little thing? I have told you, Self, that Christ is constantly whispering to your soul. Do you not hear Him? Do you not know what I mean by the "whisper of Christ"?Can it be that you have never, experienced it? Of course you have. Because you have told me of your aspira-tions that were still-born. He speaks daily to your intellect, to youi right judgment, to your conscience. Perhaps if we recall together a few of the neglected little ~hings you will better understand what I mean. Remember the day when everything wasgoing so well. You had been living in union with your Divine Guest, turning to Him in the quiet of your soul. And then you found yourself with some "other Christs." The conversation was of many things. Suddenly you thought about a little remark you could repeat about an "absent Christ." It was just a little thing, a word or two, nothing more. A little mocking inflection of innocent words, a little raising of the ey~- brows with a knowing nod--little things in themselves but just enough to start the ball rolling. Like a snow ball rolling downhill, it grew in size as it passed from one to another. How you blushed when you saw the consequences! Before you gave it your little push you had heard Christ's whisper, "Don't say that about Me. It is just a little defect and my 'other Christ' and I are sin-cerely trying to work it out. R.S.V.P." But the thing asked was too small, one or two words held back. Christ would not ask that of you, Self. So you said it because it was just a little thing. Then you went back to find again your Divine 32 Januarv, 1952 OPEN LETTER TO SELF Guest and resume your communing with Him. But He hid Himself from you. Perhaps He went to console His "absent Christ" who was wounded by your infidelity. Do you recall the night 9t supper when the potatoes were burnt? The thought occurred to you to eat them and not complain about it. That was Christ's invitation: "My other Christs are suffering. Won't you fill.up my sufferings in union with theirs? R.S.V.P." And you answered, "This is'nothing. What a foolish thought! That is for novices. I'll do some real penance tomorrow." But you had turned your back on the invitation of the moment. Christ offered you a greater share in His life and you refused it. That unguarded look, that littl~-~oh, so little--self indulgence in curiosity, that little un-pe~: ceived concession to ease that is known only to.you and your Divine Guest, that little slurring off of modesty, that little lack of silence--and all the time you knew what Christ asked of you. With the timelessness of thought you were able to weigh in the balance what was asked of you. You chose yourself. You could have chosen Christ but you did not. It was too little. Imagine Christ's life to be bought for a trifle and you refused to buy it! Do you still wonder at .your lack of progress? Self, I want you to stop and think of what a mistake you are making in neglecting these little things. You are stifling the growth of Christ in your soul. He is nourished by your willing acceptance of His graces. He is starved by your refusals. Nothing is too small to offer Christ when He asks for it. "When you hear His voice harden not your heart." You wonder, I know, why it is so very hard at times to give these little things, it should be easy because they are so small. Yet what a struggle it costs you. Don't look too far for the answer, Self. It is in your very name. You bear in your-self the seeds o'f death. Your very name betrays you. I can promise you, Self, that if you take a firm resolution to be faithful to~ the !ittle things of the present moment you will make progress. Keep saying, "Yes, yes, dear Christ, this little thing" for You, and an increase of Your divine life for me. In giving You this little thing I am giving part of myself to You, my body, my judg-ment, my will. There can be no vacuum in nature, so You must fill up the void with Your sweet presence." God Bless you, Self. " Your constant companion, ME ¯ 33 Cont:emporary Depreclat:ion ot: t:he Religious Lit:e P. De Letter, S.J. OF LATE in many a religious institute, particularly of nuns, scarcity of vocations has provoked a veritable crisis and raised a r~roblem. The ideal of the religious qife, apparently, no longer appeals to the young. They dream of something greater and more modern, more active and efIicient, offering them a better chance of developing their tMents and personality. This practical deprecia-tion of the religious life may be due to many causes, from a worldly spirit with its desire for comfort and of the sensational, up to the specious pretence of more fruitful apostolate and more widespread action. But it is a fact that together with it, and perhaps as its par-tial if not chief cause, echoes are heard of a plain theoretical deprecia-tion of the religious state. However well-intentioned may have been the praise and commendation of another ideal, that of the secular priesthood and of' the secular apostolate, which gave occasion to this slur on the religious life, the errors involved cannot but be harmful in the long run, even to the other cherished ideal. Religious writers have not failed to take up the challenge and to defend the Catholic idea of the religious state against its detractors. It must have been gratifying to them and to all religious that recently the Holy Father himself took up their defence when he addressed the members of the First Congress for Religious, held in Rome, Novem-ber 26-December 8, 1950) The congress had expressed the wish for a papal pronouncement which would condemn the errors rampant about the state of perfection, and give clear directives for the adapta-tion of the religious life to modern times. In answer to this desire the Holy Father stated in unmistakable language the erroneous opin-ions concerning the traditional idea of the religious life. It is not out-of-place for religious to reflect awhile on the Pope's teaching about the religious state. This reflection should increase our oivn appreciation of our vocation, and enable us t9 inspire others with the same ideal. The Holy Father deals with five main causes of the present-day 1The Latin text of this allocution is found in the Acta Apost?licae Sedis, 43 (1951), pp. 26-36. 34 DEPRECIATION OF RELIGIOUS LIFE depreciation of the religious life; the first two concern the position of religious priests; the last three concern all religious. They comprise both theoretical and practical errors, to which he opposes the tradi-tional Catholic teaching. He thus indicates both the ill and its cure. The Place of the Religious Clergg within the Church The first cause of undervaluing the religious state, particularly that of the .religious clergy as distinct from the secular clergy, 'is a wrong idea of its place within the Catholic Church. This is mainly a theoretical error but it entails practical consequences. It has been said that the hierarchy instituted by Christ is that of pope, bishop, and parish clergy. The religious state is not of divine origin; it is only an ecclesiastical institution. The religious clergy derives from and is secondary to the secular or diocesan clergy. Religious priests do not exactly fit in the degrees of the normal hierarchical order; they are practically outside the hierarchy. Proof of it is their exemp-tion from the bishops. This theoretical view naturally inclines one to underrate the state of the religious clergy and to consider them as more or less irregular. Should we not rather abide by the normal hierarchical position of the secular or diocesan clergy? A.practical consequence, logically flowing from this pr~mise, would divert aspirants to the priesthood grom the cloister and direct them to the seminary. To this partly erroneous view the Pope opposes what may be called the first papal decision in the age-long rivalry between secular and regular clergy. The Church, he says, is hierarchical by divine institution, that is, composed of clerics and laity.' Both of these, clerics and "laity, can enter the religious state which is, it is true, of ecclesiastical origin. Both religious and non-religious can be clerics and priests. But neither of the two pechliar forms of life for the, clergy that exist today, secular or regular, was established by Christ. The divine law does not give the preference to one above the other, nor exclude one or the other. Christ left to His Church the task of ¯ settling their mutual differences and relations, and their respective labors. Accordingly, the religious clergy is not less within ~he hierarchy than the secular clergy. Both religious and secular priests are helpers of the bishop, as determined, for the religious too, by the Code of Canon Law (626-631; 454, § 5). At times, especially in the mis-sions, the whole diocesan clergy happens to be religious. This, the Pope says, is not an abnormal situation which should be ended as 35 P. DE LI~TTER Reoieu) t:or Religious soon as possible. Accordingly also, the exemption of religiou~ !s not against the divine institution of the Church nor against the general principle that priests are depqndent on the bishop. For two reasons: first, because even exempt religious depend on the local bishop to the extent determined by canon law; secondly, because they are subject, both by the ruling of the Church law and by virtue of their vow of obedience, to the pope who has immediate ordinary jurisdiction in every diocese and over all the faithful. The practical sequel of this papal teaching is self-evident: reli-gious priests are as much in place in the Church as the secular clergy. The specious pretext for depreciating the religious life of priests, as though it placed them outside the hierarchical order of the Church, vanishes into thin air. Which Is the State of Evangelical Perfection? A second cause of depreciating the religious life is a mistaken idea of the state of evangelical perfection. It is right and necessary to exalt the sanctity of the priesthood and to inculcate in all priests their need of personal holiness required by their saintly fur~ctions. But this well-meant endeavor has sprea.d the idea that the clerical state is a state of evangelical perfection. The clerical state, it has been said, of its nature and by virtue of its divine origin demands that its fol-lowers keep the evangelical counsels. If that were correct, then the clerical state would be preferable to the religious life. A state of perfection instituted by Christ Himself would be, in itself, more essential than the state of perfection which is only an ecclesiastical institution. But, the Holy Father says, it is not fully correct. Before hearing his criticism, it may be well to say that there is something true in the exalted idea of the priesthood and in its connection with the evangelical counsels. This was brought out clearly in two recent documents on the priesthod; one, the great pastoral of the late Cardinal Suhard, Priests among Men; the other, the exhortation of the Pope himself, Menti nostrae, on the sanctity of the priesthood. Both of these show that the spirit and, when pos-sible, the practice of the three evangelical counsels of poverty, chas-tity, and obedience are the ideal setting for the priestly task and for the apostolic ministry. But this does not mean that the priesth.ood itself entails the state of evangelical perfection such as is sanctioned by the three religious vows. A cleric, the Pope teaches, is not bound by divine law to the evangelical counsels of poverty, chastity, and obedience. Particularly, 36 January, 1952 DEPRECIATION OF RELIGIOUS LIFE a cleric is not bound to them in the" same manner as a'religious is bound by his public vows. A cleric may take these obligations upon himself privately and freely. Even the canonically established law of priestly celibacy for clerics of the Latin rite does not take away the essential difference between the religious and the clerical state. A cleric who is a religious professes evangelical perfection not because he is a cleric but because he is a religious. This important papal teaching means that the state of evangelical perfection is not found without the three vows of poverty, chastity, and obedience; that these three excellent means for perfection are not just casual and more or less replaceable bY other means or counsels. The many means of sanctification or apostolate which the priestly state includes, however excellent they may be, are not sufficient to establish priests in the state of evangelical perfection. This state sup-poses the three counsels opposed to the threefold concupiscence which St. John names (I John, 2:16) as the great obstacle to charity, the substance of Christian perfection. The Pope confirms this teaching by answering the objection one could draw from the approbation he himself g~ve to secular insti-tutes. His Apostolic Constitution Provida Mater canonically ap-proved these in I947, as one form of the state of perfection. Mem-bers of these institutes, he says, are in the state of perfection, not be-cause they happen to be clerics, but because they ~ire members of an approved institute. As such they follow the three evangelical cdun-sels, even though not being religious or regulars and whilst keeping externally to the secular life. This teaching involves a grave practical cotisequence. It .means that when young men feel drawn to the state of evangelical perfec-tion, and when this attraction, after due scrutiny and probation, proves to be a genuine, divine inspiration, then it would not do just to direct them to the seminary. The Holy Father himself states that the priesthood by itself does not place one in the state of perfection. Only the ~eligious vows do this, or the vows of a society or institute approved by the Church. This teaching cuts at its root any under-valuation of the religious life considered from the viewpoint of Christian or evangelical perfection. Motives/:or Joining or Not doining the Religious Life A third symptom of contemporary undervaluing of the religiotis life is shown in the way the motives for entering the religious state are interpreted. It has b'een said that the cloister is a haven of peace 37 P. DE LETTER Review/:or Religious for the timid who are afraid of'the battles of life in the world--who are what is called escapists. Better pray for grace to be courageous ¯ and stay on in the battle. That means, in plain language, that reli-gious life is not for the courageous but for the faint-hearted. To this imputa.tion the Holy Father takes exception in strong words. Generally speaking, this alleged reason for joining the religious life is false and unjust. The religious vocation demands gre~it courage and devotedness. Proof of it is the history of the religious orders. Another proof is the work done today by religious in the missions, the ministry, hospitals, and education. Most of the religious are fighting the battles of the Church not less than priests or laymen in the world. Why then, the Pope asks, are there few vocations today? Not because of the specious reason just set aside, but because many of the young find it too hard to strip themselves of their freedom by the vow of obedience. The reason vocations are fewer is the. lack of courage to face the real sacrifice involved in the religious vows. Yet some try to justify this refusal of giving up one's freedom on prin-ciple, a false principle which is a novel error concerning Christian perfection. A new ideal of perfection is being proposed to the young --no longer, as formerly, the sacrifice of one's freedom for love of Christ, but a controlled freedom: restrict freedom, they say, as far as is necessary, leave it full scope as far as possible. Again, if this novel asceticism is right, then religious life is no longer the better part. But the Pope condemns it in plain terms. Not only is it problematic, he says, whether the new basis of Christian sanctity will prove as firm and fruitful in the apostolate as the old rule of obedience for love of Christ, but that concept contains a serious ~rror regarding the nature of the evangelical counsels whose excellence it slights. The new form of perfection is not of the same spiritual value as the vow of obedi-ence by which one imitates Christ who became obedient unto death. In other words, to place the new ideal of perfection on a par with the religious vows, or even to place it above the ideal of the religious life, is erroneously to depreciate the. state of evangelical perfection. Accordingly, the Holy Father concludes, it is wrong to propose only the new ideal of perfection to one who asks for advice about a vocation. When signs of a vocation to the state of perfection are present in a young person, the ancient ideal of freely immolating one's freedom by the vow of obedience must be proposed to him. It is contrary to Catholic principles about Christian perfection to ad-vise against it. And so the depreciation of religious life, implied in 38 danuar[l, 195"2 DEPRECIATION OF RELIGIOUS LIFE the exaltation of this new ideal of freedom, rests on an erroneous understanding of evangelical perfection. Depreciation of the Contemplative ,Lille in Favor Action That Yields Results The preceding causes of undervaluing religious !ife are mainly found among non-rellgious. They are errors in the theory about the life and organization of the Church, about the perfection of Christian life, about the meaning of the evangelical counsels; the-oretical errors that dictate the practical advice to look for the better thing, not in the ranks of the world-fleers, but among the courageous warriors who stay in the thick of the world's battles. Religious themselves easily keep free from these errors but not from the next two causes of the depreciation. The.first oLthese,.consists in. .~y.e.r~[!.ng. external activity which aims at tangible results and in undervaluing interiob-life or the con-templation of the eternal truths. Even religious do not always keep clear of this danger. Stated bluntly, the implicit objection against the religious life, which is always contemplative to a great extent, and in some cases almost exclusively so, comes to this: that contem-plation is useless, or nearly so, for practical results in the work for Christ and His Church; it is mainly a waste of time. Evidently. this grievance is rarely put in this extreme form. But something of it is at the basis of many an "actionist's" depreciation of religious life. Not so rarely is something of it also in the mind or practice of reli-gious. Is it any wonder? Have we not been warned time and again against the modern heresy of action? Shall we be surprised that even religious who labor in the world without being of the world, imbibe something of the atmosphere in which they live, and that they too, in their active life, either in theory or in practice or in both, exalt action to the detriment of contemplation?' But on the assumption that action comes first and contemplation second it would logically follow that the state of life in which contemplation takes a large place is less excellent than a life which can be wholly given to the activity of the apostolate. This, again is wrong. The error originates, the Holy Father says, from a mentality of our day which is reflected in the latest phi-losophy, existentialism; this underrates eternal values and is all taken up with the action of the moment and its result. The right manner for the apostolate, after the example of St. Francis Xavier and St. Theresa of Lisieux, is to unite action and interior life. Religious 39 P. DE LETTER' . Review for Religious ought to grow in interior life in the measure that their action ex-pands. And pure contemplatives are not less necessary for the life of the Church, nor are they less apostolic than active religious. They are needed in the Church to ensure harmony between exterior work and the interior life. It is only when interior life penetrates into our action that reli-gious can counteract, more in deeds than in words, the modern tend-ency to laicize the works of charity. Christian charity is radically different from lay philanthropy. It is incomparably stronger be-cause it draws its spirit and inspiration from the love of Christ. This strength even non-Christians acknowledge and 'appreciate. And that is the direct answer to any depreciation of the religious life. It is up to us religious to take care of this interior inspiration of our exterior action. Unless we do this, we willy-nilly play into the hands of. those who in practice depreciate the religious state. Adaptation of the Religious Life to Modern Needs and Wags A last modern grievance against the religious life is its lack of adaptation to modern needs and ways. The Holy Father faces the objection and strikes .the right balance in answering. The objection, he says, is partly founded. It is true that adaptation is necessary, but it ought to be done in the right way and unite the old and the new. The zeal of young religious--for the objection does not only come from outside the cloister--"to be of their time" is good and legitimate to an extent. Why? Simply because religious foun~lers adapted their institutes to the needs of their own times. But the needs change with the changing times. Their present-day successors have to do as they did; they have to study and to know the aspirations and needs of their contemporaries if they wish to help them. After granting that much, the Pope insists on what must remain unchanged, on what never grows old and is ever new. Such is the patrimony of the Church. The Holy Father recalls his defence of it in his encyclical Humani generis. Another part of that inalienable patrimony is this: the purpose of .the state of perfection is to make saints. This too is ever modern. And it involves this capital truth of Christian asceticism: that the only way to perfection is self-abnegation for love of Christ: Of this eternal truth no adaptation is needed or allowed. Once these substantials are safe, other things regarding the exterior setting of religious life can and must be adapted to the circumstances of the times. Much of this, the Pope says, has been done already; and more was pla~ined in this congress. The 40 danuarg, 1952 DEPRECIATION OF RELIGIOUS LIFE adaptation concerns the works of education, schools, and care for the sick. In these avocati6ns religious may and must strive to'be as up-to- date as any of their contemporaries. That way, we may add, they will help to remove a pretext for depreciating religious life. The Pope himself formulates the guiding principle' of this adap-tation: we must detect the spiritual resources, the secret desires, the true frame of mind of our contemporaries, and their good aspira-tions in order to encourage and develop them. What are these good aspirations? Th, ey are the three main characteristics of the modern ¯ mind: broadness of views, unity of organization, and promptness in execution. These qualities are good; they ought to be taken up and favored. They are, moreover, not only modern; they are as old as the gospel, dust read the New Testament: for broadness of view, (I Cor. 3:23); for unity of organizat, ion, (I Cor., 15:28 and Mark, 12:28-34) ; for promptness in execution, (Luke 9:62). And look at St. Paul: he is a modern man, as modern in spirit as any today. we religious follow these teachings of the gospel and the example of the Apostle, then we shall be adapted to our modern times. We ~hall feel that we are of our time and thus expel from our minds a secret pretext for not valuing as we should the better part for which we were chosen. We shall also answer, in deeds better than words, the modern grievance against the religious life. Conclusion In conclusion the Holy Father points out what ought to be the religious's own contribution to the revaluation of the religious life. He tells them in substance: "Be what you are. Let your lives bear witness to the reality of the religious state." Then men, within and without the Church, will understand and esteem the state of perfec-tion. In the religious life both action and contemplation aim at Christian perfection and at the apostolate. For perfection, the most effective means will always be the three religious vows that aim at uprooting the threefold concupiscence; austerity of life will show that. For the apostolate, ever-active zeal, grounded in faith and charity, radiant in the union of charity among yourselves and with ¯ other laborers of the Lord's vineyard, practically shown in 'justice and charity towards 'the poor, will preach to the world the right esteem for evangelical perfection. We should take to heart this warning of the Holy Father and strive as hard as we can that our lives may answer our name and that in re~ility and truth we may come up to what we profess. 41 ( ues ions and Answers ~l[--- Our constitutions state~ "Elections shall never take.place except in full council. Therefore, if one of the Councillors cannot be present, and the election cannot be postponed, the superior of the house shall take her place, or the council shall choose one of the Sisters in perpetual vows who has an active and a passive voice." No mention is made in the constitutions of supplying the absence of a councillor in meetings when there is no question of an election. In that event, must the substitute be chosen in the same way, or may the superior general appoint a Sister of her own choice to take the place of the absent councillor? " The general principle is that absentees are not to be supplied for meetings in which no elections are had, when the constitutions are silent about the point. Ali councillors are to be called: subsequently, in order that the council might act, the presence of only one councillor would suffice (except for the case of dismissal of a religious with per-petual vows in an exempt clerical institute according to canon 655, § 1, which requi~es the presence of at least four councillors). Whether justice would always be satisfied when on.ly one or two councillors are present in discussions of more important matters is a different question. Therefore, according to general principles the superior gen-eral is not to appoint another Sister to take the place of the absentee councillor nor is a substitute to be chosen by the council itself.' However, since the particular constitutions mentioned in the ques-tion are following the precedent set by the Norrnae of 1901 for elec-tions, if those constitutions demand a full council for certain other matters, then it seems probable that absent councillors could be sup-plied in the following way. If one councillor is absent, call in the local superior as a substitute. If another councillor is absent, have the council choose some other Sister of the house who has perpetual vows. The superior gene~ral is not to make the choice. A religious of the community draws up the designs for a series of reli-gious greeting cards, while another religious composes the verses. The cards are printed by on outside press. To be perfectly frank, the main purpose of the project is profit for the community. Is this against canon 1427 The community owns and operates a small press. A lay brother does QUESTIONS AND ANSWERS the actual running of the press. Can ÷he community accept outside con-tracts in order to increase its profits? Again it must be admitted that profit is a major consideration. Canon 142 forbids clerics to engage in lucrative industrial or commercial trading, whether they do it personally or through others, whether for their own or someone else's advantage. The following four elements must be present simultaneously before a given actiofi would fall under the classification of forbidden trading. (1) Some-thing must be bought, (2) for resale. (3) unchanged or changed by hired help, (4) at a profit. Now for the cases presented. "A religious or cleric is always al-lowed to print (or have printed) and sell at a profit whatever he has written himself" (REVIEW FOR RELIGIOUS;, V [1946], 61). This applies also to designs and verses prepared for greeting cards. "If the religious run the press themselves and do all the work, they may print and sell not only books and writings of the members of their institute, but also books written by others who are not mem-bers. If the religious merely own and direct the press and the work " is done by hired help, they may print all works written "by members of their institute but nothing else unless they have a special indult from the Holy See; nor may they .engage in ordinary commercial printing" (Op. cir., p. 62). Hence, to answer the second question specifically, the community may accept outside contracts provided all the w6rk is done by m,embers of the community. If the work is done by hired help, permission must be obthined from the Holy See to ac-cept outside corltracts. 3 When the enactments of a general chapter fall to be promulgated within a reasonable period after the chapter, what obligation devolves upon the individual delegates in the matter of urging their promulcjatlon, and of mainta!n[ncj secrecy which shields such a failure? Enactments of a general chapter are to be promulgated according to the provisions of the constitutions of the particular institute (usually promulgated by the superior general). At times the consti-tutions require such enactments to be submitted to the Holy See (for pontifical institutes) or to the local Ordinary (for diocesan institutes) for confirmation prior to promulgation. This is always the case when there is question of any change in the constitutions themselves or in the interpretation of the constitutions. A general chapter has power as long as it remains in session; then 43 QUESTIONS AND ANSWERS Reuiew for Religious its power ceases. If the superior geneFal fails in his duty of promul-gating the enactments of the general chapter, the constitutions might possibly make some provision for such failure. If the constitutions say nothing, it seems that the matter should be taken up by the suc-ceeding general chapter, convened in ordinary or extraordinary ses-sion. Meantime if some point covered by an enactment became urgent, that matter could be referred for settlement or action to superiors, either internal or external, as the case would warrant, but without any reference being made to the chapter's unpromulgated enactment. During the considerations that would follow, the negligence of the su'~erior general might become apparent; otherwise the succeeding general chapter could investigate the case and act. accordingly, in con-formity with the constitutions. In regard to secrecy, "the members of the chapter should remem- ¯ bet that they are bound by secrecy regarding the matters discussed in chapter until the promulgation of the results of the chapter are made by the superior general. Even after such promulgation they should observe secrecy as to details regarding names and matters discussed or voted upon in chapter:' (REVIEW FOR RELIGIOUS, I [1942], 258). Delegates to a succeeding general chapter could be made familiar with the details of the case as far as necessary. That would seem to be the extent of the obligation devolving upon individual delegates of the preceding chapter. When a Sister, with permission, reads the Divine Office, or the Little Office, in private, may it be read in Encjlish, or must if always be read, as well as chanted, in Latin? Also, we are told that when sayincj the Office in private, we should not follow the rubrics. Does that include the lowering of the sleeves, as well as the prostrations, and the like? A distinction must be made between the Divine Office and the Little Office of the Blessed Virgin. To take the latter first: unless the constitutions or custom require that the Little Office be recited in Latin when said privately,a Sister may recite it in the English. The Divine Office must always be said in Latin when it is of obligation. Should a religious who is not obliged to recite the Divine Office wish to do so out of devotion, it is obvious that this may be done in Eng- Following the rubrics, strictly speaking, refers to the directions originally given in red (rubrum) print in the liturgical books, such 44 danuaryo 1957. QUESTIONS AND ANSWERS as the Missal and Breviary. Lowering of the sleeves, prostrations, and the like, rhay be called rubrics in a very wide sense. Hence if the rubrics, strictly so-called, are not to be followed in the private recita-tion of the Little Office, then a fortiori, such observances as lowering the sleeves and the like are to be omitted. Is ff permissible ÷o use a protective plastic cover over a cloth scapular (single or flve-fold) without losing the indulgences one gains from wearing it next to the skin? Also, is the cloth scapular preferred to the medal or are both given equal value in the eyes of the (~hurch? A protective plastic cover may be used over cloth scapulars with-out the wearer losing the indulgences. The scapular need not be worn next to the skin. (Decree of the Sacred Congregation for In-dulgences, March 12, 1855). In the decree of the Holy Office, December 16, 1910, allowing the use of the scapular medal, it is stated that the then reigning Holy Father, Plus X, while makin~ the conc~ssion, strongly desired the faithful to keep on using the type of scapular to which they were ac-customed, namely, the cloth scapular. However, it should be noted that one who does wear the medal instead of the cloth scapular could gain all the indulgences attached to the wearing of the scapular. A member of a Congregation of Religious Brothers wishes o enlist in the armed forces, and asks his major superior to obtain an indult of ex-claustration for him. May his major superior ask for such an indult? Canon 592 of the Code of Canon Law tells us that religious are bound by the obligations of clerics. And canon 141 states that clerics shall not voluntarily enter upon military service except it be for the purpose of being released from the obligation more quickly, and then only with the permission of his major superior. Hence in countries in which clerics and religious are exempt from military service, a re-ligious Brother would not be allowed to volunteer for military service, nor would an indult of exclaustration be given him for this purpose. OUR CONTRIBUTORS EDWARD J. CARNEY teaches.theology and is superior of the House of Studies of the Oblates of St. Francis de Sales, Washington, D.C. JOSEPH F. GALLEN teaches Canon Law at Woodstock College, Woodstock, Maryland. P. DE LETTER is from St. Mary's Theological College, Kurseong, India. FRANCIS N. KORTHand dEROME BREUNIG are on the faculty and EVERETT .J. MIBACH, a former mission-ary to China, is studying theology at St. Mary's College, St. Marys, Kansas. 45 I a!:her Paul ot: Graymoor Jerome Breunig, S.J. 44~VfHY, you lazy monk: I wouldn't give you a red cent." was Wthe answer an Anglican in Franciscan garb received when he asked a man to pay his subway fare. This "lazy monk," as an 'Anglican,. founded a threefold counterpart of the Franciscan order, instituted a Church Unity Octave, won acclaim as an outstanding preacher and journalist, and prayed and worked and co-operated with the striking graces he received to bring himself and his works into the fold of Peter. Ordained a Catholic priest, "the lazy monk" through crushing disappointment carried on his aposto-late with ever-growing success until his death in 1940. But, most of all, this monk left in his life about as literal a transcript of Christ's Gospel as imperfect flesh-and-blood parchment could hold. His name in religion was Paul James Francis, S.A., and the story of'his seven-ty- eigbt, busy years is told by David Gannon, S.A., in a definitive biography entitled Father Paul of Gra~moor.1 In view of the coming octave, January 18-25, it might be well to review some highlights of Father Paul's life as well as the history and salient features of the Chair of Unity Octave he founded. Atonement A single word sums up Father Paul's life and work, At-One- Ment. This is the name he gave or rather was given for the.society he founded. In seeking a name he followed a practice be read about in an Anglican life of St. Francis of Assisi. After a prayer he opened the New Testament at random and read the text (King James ver-sion): "And not only so, we also joy in God, through Our Lord Jesus Christ, by whom we have now received the atonement" (Ro-mans 5:11). .In the word atonement he knew he bad the answer. Atonement, which the Catholic Encyclopedia notes as "almost the only theological term of English origin," well expressed the Society's aim, "the At-One-Ment with God of all the redeemed through Unity. For the theological definition of the term atonement is 'the satisfaction of Christ, whereby God and the world are reconciled or made to be one' " (p. 36). IThe book was published.by Macmillan in 1951 and sells for four dollars. It is recommended,for public and private reading, perhaps even re-reading. 46 PAUL OF GRAYMOOR Born in Eastern Maryland, 3anuary 16, 1863, the future Father Paul was christened Lewis Thomas Wattson. His father, the Rev. 3oseph Newton Wattson, who had been expelled f~om General Theological Seminary on the groundless suspicion of being "a 3esuit in disguise," led him to love all that was best in the High Church tradition. On one occasion the elder Wattson remarked with em-phasis, "What we need in the Episcopal Church is a preaching .order like the Paulists." The younger Wattson never forgot these words. Like his predecessor, 3obn Henry Newman, Lewis Wattson seemed a dedicated man from the start. After ordination as an Anglican presbyter he repeatedly turned aside the urging of his ves-trymen that he marry. He did not wish "'to degenerate" into a married priest and trundle a baby carriage." He was thirty years old before the never-dormant inspiration "to found an order" spurred him to seek actualization. .The answer seemed to be in Omaha where he was asked to be a superior for a group of unmarried clergymen. But it was not, as three years of "Mass, Matins, and Mush," and trying "to make monks out of mefi who did not want to be monks" proved. His three companions at this time later became Episcopal .bishops. A Franciscan Cast The answer came in a letter from Lurana Mary White, an Epis-copal Sister, who wished to be an Anglican Franciscan and had heard of the zealous presbyter's desire to found an order. Father Paul found Sister Lurana's devotedness to II Poverello contagious and a help to'crystallize the latent Franciscan' cast of the Society of the Atonement. His exaggerated love of poverty is illustrated by his vownot to touch money; this explains why he asked a stranger to pay his subway fare. In actual poverty that at least rivals that of Clare and Francis of Assisi, Mother Lurana began the foundation of the Sisters of the Atonement in 1898 in a century-old farm cottage that had never seen a paint brush, and Father Paul, after a novitiate with the' Order of the Holy Cross (Anglican), began a year later in an abandoned . paint shed which he weatherstripped with ra~s and old papers. A Third Order of the Atonement was also begun at this time. Their co-religionists welcomed the new Franciscan community in their midst at first and a number came to the "convent" and "mon'astery" that were being-built. Very few were hardy enough to remain. Besides, the talk about reunion with Rome began to dis- 47 ,JEROME BREUNIG Ret~iew [or Religious turb many. If others had any doubts about Father Paul's mind in this matter, the doubts were explosively dispelled by his memorable .sermon at the opening of an Archdeaconry meeting. Beginning with the account from Acts of St. Peter"s cure of the lame man at the temple gate, Father Paul pointed out that the Anglican Church was the lame man and would only get b~ick on its feet with Peter's help, that is, by corporate union with Rome. Open Pulpit Opens Eyes After this, though he was said to have had no equal as a preacher, he found pulpits closed to him. He took up the pen. "A born journalist,he knew the power of the printed word." "He lit The Lamp." The official High Church publication which dismissed the first issue as the effusion of an erratic priest soon found that "the sun never set on the readers," non-Catholic and Catholic, of The Lamp. The following magnificent words on Christian Unity appeared in the first edition of The Lamp, February, 1903: "Is then Christian Unity a visionary dream? Will the prayer of the Son of'God never be answered? Was He a lying Prophet when He foretold the time of its fulfilment, saying: 'Other Sheep I have which are not of this fold (the one Catholic and Apostolic Church), them also I must bring and there shall be. one fold and one Shep-herd.' Let who will deride or shake their heads in doubt saying: 'Heresy and schism have gone too far; the seamless robe of Christ is, too much torn to tatters ever to be mended; the reunion of Christen-dom is utterly out of the question; Rome is too proud and un-bending; England is too self-satisfied; the East too orthodox; Prot-estantism too much enamoured of letting everybody do and think just as they please. They never can and they never will come to-gether. Christian Unity is hopeless!' Our answer is, God's Will is Omnipotent; the Fiat Of the Most High .must prevail; the prayer of Jesus Christ has got to be answered; the. Almighty Father would never refuse the dying request of His Only begotten Son; sooner or later every petiti6n of Christ will inevitably be granted. Were moun-tains of difficulty to be surmounted a thousand times higher and vaster than they are, God is able to cast them into the sea. Faith serenely rests her case with Him. "Yet even Faith must 'Tarry the Lord's leisure' for with God 'a thousand years are but as one day.' Patience must be allowed plenty of time to do her work pdrfectly. She cannot and will not be bur- 48 PAUL OF: GRAYMOOR ried, the fabric is exceedingly delicate, the pattern most elaborate; the Robe of Unity she is weaving for the Son of God will be of match-less b+auty. And it is the work of many generations and Hope with smiling countenance kneels and prays, being quite happy and content to wait. And Love, standing between the two, looks over the shoulder of Patience and cheers her on, saying: 'Be of good courage, He, the desire of all nations, will come and will not tarry and b~hold His reward is with Him.' " These words were written more than six years before his recep-tion into the Church. In the meantime he adopted in good faith an untenable position. He recognized 'the authority of the Pope but held out for a corporate reunion of the Anglicans with Rome, When the Episcopal Church in 1907 officially opened their pulpits to any ap-proved minister of another sect, his eyes were opened. He took steps to enter and to'transplant the threefold Society of the Atonement in the Catholic Church. The New York Times of November 14, 1909 told of the conversion of Graymoor under the headline: "The Con-vent That Changed its Faith." The sub-title read: "Convent of the Society of the Atonement, Formerly an Anglican Institution, Joins the Church of Rome~Why this Conversion is Unprecedented in Church Annals." The following year Father Paul received an un-questionable priesthood. Chair of Ur~itg Octave The conversion of Graymoor was slow in coming. It was the result of much atoning sacrifice and prayer. In particuIar, it seemed to be the "first fruits" of the Church Unity Octave which Father Paul inaugurated two years before his conversion. In his devotion to Peter and his own patron, Father Paul noted that an octave sepa-rated the feast of the Chair of Peter and that of the Conversion of St. Paul and he underlined this part of the sanctoral cycle for prayers for the intention nearest his heart, the reunion of Christendom. Anglican clergymen and Catholic priests and prelates welcomed the octave whose first observance was announced in The Lamp for 1908. The scope of the reunion was extended to include all man-kind as the intentions show~ They are: January 18--The return of the "other sheep" to the One Fold of Christ. January 19--The return of Oriental Separatists to Communion with the Apostolic See. January 20--The submission of Anglicans to the Authority of the 49 JEROME BREUNIG Re~ieto [or Religious Vicar of Christ. January 21---That the Lutherans and other Protestants of Conti-nental Europe may find their way back to Holy Church. January 22--That Christians in America may become One in Union with the Chair of St. Peter. January 23--Return to the Sacraments of lapsed Catholics. January 24--The Conversion of the Jews. January 25--The Missionary conquest of the World for Christ. After the conversion of the Society of the Atonement Arch-bishop Farley of New York and the Apostolic Delegate, Monsignor Falconio, approved the observance of the Octave under Catholic aus-pices. Pope Plus X gave it his blessing. In 1916, in the midst of World War I, Pope Benedict XV extended the devotion to the Uni-versal Church. The hierarchy of the United States in 1921 unani-mously approved a resolution that the Unity Octave be held in all dioceses throughout the country. To keep the purpose of the Octave from being confused with other ecumenical movements the Sacred Congregation of Rites in 1927 gave it a sub-title--Chair of Unity Octave. "The octave is now known exclusively as The Chair of Uriity Octave. Pope Pius XII has confirmed and further enriched'the Oc-tave. The latest token of his approval was his designation of the Apostleship of Prayer intention for January, 1951, "that all be gathered into the true Church of Christ," making it coincide with the Octave intention. The observance of the Chair of Unity Octave continues to grow each year.[ Unitas.2 an international quarterly review promoting Church Unity, devoted twelve pages of its first 1951 issue to a description of the world-wide celebration of the Octa'~e last year. The most solemn celebration was in Rome where different Cardinals or eminent prelates presided on successive 'days of the Octave. The Vatican radio gave the daily announcement on all 26 different lan-guage broadcasts while L'Osseroatore Rornano gave a lengthy ac-count of each day's intention and emphasized the Octave with an editorial. In the United States the outstanding celebrations took place at the Shrine of the Immaculate Conception in Washington, D.C., and in St. Patrick's Cathedral, New York. The Unitas article singled out special observances in Holland, France, Germany, as well ~Unitas is published in Rome by the Unitas Association. The English Language Edition, however, is published by the Graymoor Press, Peekskill, New York. Sub-scriptions are two dollars a year. 5O danuarg, 1957. PAUL OF GRAYMOOR as in Athens, Lebanon, Istanbul, Scandina~cia and .other cities and countries. It is safe to say that more things are wrought by the prayers of Chair of Unity Octave than this world dreams of. Some of the notable fruits are the following: the Society of the Atonement (1909) ; the village of Jesu Raja, Tuticorin diocese, Indih; the An-glican Benedictines of Caldey (1912) : the Benedictine nuns of Mil-ford Haven (1913): and Archbishop Mar Ivanios and 80,000 Jacobites (1930-1943). When Father Paul wished to make the observance of the Octave obligatory, an English prelate who favored the Octave pointed out th-~t making it obligatory would be too much like depending on the calendar to promote its observance. Neither the calendar nor any obligation seem necessary to urge all men today to join Christ in His prayer that there may be one fold and one Shepherd, that all may be one. As a Father of the Atonement remarked, in substance, after ex-plaining to a large religious community the nature and purpose of the society Father Paul founded, "Our own inadequacy to fulfill our purpose, co-terminus with that of the Church, 'that all may be one," is apparent, but our confidence rests on the grace of God asked for by the united prayers of all, and especially by the prayers of priests and religious." A Dioine .Largesse Besides founding the Chair of Unity Octave and the Society of the Atonement, which after many lean years is now a growing Ben-jamin among the religious orders in the United States, Father Paul shared in more than one extensive apostolate. The~, too, are usually linked to the At-One-Ment cause. He was aco-founder of The Catholic Near East Welfare Association, and before he had men of his own to send to the missions, he sent hundreds of thousands of dollars to missionaries on every continent. He never touched money himself, but by ineans of The Lamp several million dollars passed through his hands. In the banner year of 1924,'$280,000 was given away. Beneficiaries of his charity, which reflected the divin~ largesse somewhat in the Mr.Blue manner included diocesan priests and mis-sionaries from countless religious institutes (p. 233). Closer home, on the Graymoor property, Father Paul gave homeless' men whom he called Brothers Christopher, food and lodging. "He was an apostle of charity who could pierce through 51 JEROME BREUNIG dishonored humanity and see the human soul with the indelible charm of Divinity on it" (p. 5). He ~lso gave the initial permission and support, to the successful Aue Maria radio broadcast. He had just spoken on the program a few days before his death. Whenever he was told that he would have to submit his talk beforehand and then follow his text, he in-dignantly asked: "Who said so? Don't the radio people know yet that God owns the air waves too?" Of these and many other achieve-ments and events of Father Paul's life the author writes with a detail that is ample but never tedious. Some retreat masters when speaking of our attitude towards the faults of others contrast the caricaturist and the artist. The former exaggerates the idiosyncrasies out of all prdportion. The artist takes in the whole man, ~nd the faults become merely the chiaroscuro shading that brings out the good features in the finished portr

Issue 10.6 of the Review for Religious, 1951. ; A.M.D.G. Review for Religious NOVEMBER 15, 195.1 After Ten Years . The Editors Spirituality of Teresian Carmel . Fr. Thomas, O.C;.D. Peace of C;hrist . Thomas A. O'C;onnor Secular Institutes . Francis N. Korth Way of Simple Love . ,James Lockeff Current Spiritual Writing . . . . Augustine KJaas The Race Problem . ~ . . . Gerald Kelly Questions and Answers Index for 19S I Book ,Reviews VOLUME X NUMBER 6 REVIEW FOR RELIGIOUS VOLUME X NOVEMBER, 1951 NU~BER 6 CONTENTS AFTER TEN YEARS--'~he Editors . 281 THE SPIRITUALITY OF THE TERESIAN CARMEL-- Father Thomas, O.C.D . 283 THE PEACE OF CHRIST-~Thomas A. O'Connor, S.3 . 289 OUR CONTRIBUTORS . 295 SECULAR INSTITUTES--Francis N. Korth, S.J~ . 296 THE WAY OF SIMPLE L~)VE-~dames Lockett, S.J . 301 CURRENT SPIRITUAL WRITING--Augustine Klaas, S.J.-- International Convention on Religious Life . 303 Reports on Renewal and. Adaptation . 305 Religious and Lay Helpers . 311 Prudence vs Credulity . . .~ ¯ . 313 HOW TO THINK AND ACT ABOUT THE RACE PROBLEM-- Gerald Kelly, S.J . 316 QUESTIONS AND~ ANSWERS--° 27. On Ackn~,w, ledging Gifts . 324 28. Succe~sso.r for Deceased Councilor . 32q 29. Slight°Deferment of First Profession . . . . . . . . 325 30. Can Shperior's Three-Year Term be Shortened? . 326 31. Can ~slstant Novice Master be Councilor? . 326 32. Pa~siontide Covering of Statues . 326 33. Admissioh of Deaf Applicant . 326 34. Must Altar Candles be Blessed? . 327 BOOK REVIEWS-- Officium Divinum Parvum; St. Clare of Assisi; Devotedly Yours 327 ¯ BOOK NOTICES . 329 BOOK ANNOUNCEMENTS . . 330 TEN-YEAR INDEX-~SECOND CALL . 332 NO MORE REPRINTS . 332 ANNUAL INDEX FOR 1951 . 333 REVIEW FOR RELIGIOUS, November, 1951. Vol. X, No. ~. Published bi-monthly: danuary, March, May, duly, 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 danuary 15, 1942. at the Post Office, Topeka. Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.d., G. Augustine Ellard, S.d., Gerald Kelly, S.J. Editorial Secretary: derome Breunig, S. d. Copyright, 1951, by Adam C. Ellis, S.d. ~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 writincj to us, please consult notice on inside back cover. At:t:er Ten Years WrlTH this number we complete our first ten years of publica-tion. It seems an appropriate time to give.subscribers some facts about our history and some insight into our future. History Our first number (January, 1942) was already in the press when the war started. This number was mailed to" about 1300 subscribers; the last issue of that year w~s mailed to about 3200. Since that time our subscription list has increased gradually until now it is approxi-mately 8500. We began by publishing a 72-page magazine with large type and heavy paper. War and post-war restrictions on paper, as well as the rising "cost of everything pertaining to the printing business, forced us to cut on the quality oF paper, ~ the size of the type, and the num-ber of' pages. However, our present issue of 56 pages contains as much material as was printed in the first numbers. For more than nine years we held to our origigai price of two dollars per year. Only within this past year did we yield to pressure of rising costs; for, despite all the reductions regarding paper, type, and number of pages, our expense.s were much greater than they were in the early years of publication. Hence, in May, 195:11, we had to raise the subscription price to three dollars per year. We, did this with considerable regret, becaus~ we were conscious of the fact that most of our subscribers are small religious houses whose revenue is seldom more than meager. Our ambition has always been to publish a high-quality ecclesi-astical review, of special value to religious, whether clerical or lay. We have by no means reached the ideal; but we think we ~an say that we have published some valuable articles 'and series of articles. In our Question-and-Answer department, our policy has been to stress points that have some particular bearing on the religious life. We try to follow the same policy regarding bbok reviews. One of our special desires has been to keep a good Communica-tions department in which religious might help one another by dis-cussing some of the pract.ical problems of the religious life. We began this department with an excellent series of communications on spiritual direction. Unfortunately, we have never since been able to 281 THE EDITORS rise tO the standard set by that initial endeavor. Regarding unsolicited manuscripts, we have had only one "abso-lute" in our policy: we never accept poetry. Except for this, we have carefully considered every manuscript submitted to us. The Future In the past our subscription list has grown gradually and with a certain spontaneity, that is, without much special pushing. But there is a limit to suc,h growth, and perhaps we have reached it. We could use the special help of interested subscribers. For instance, there are still large numbers of religious communities that do not subscribe; and it seems that in many cases the sole reason for not subscribing is thai they have never heard of the REVIEW. Perhaps some of our readers would have occasion to g!ve them the information. Also, it seems to us that we should have more subscribers among diocesan priests who are directors and confessors of religious. Would it seem mercenary to suggest that a gift-subscription to the REVIEW would be just as good a Christmas present to such priests as a rabat or a box of cigars ? We must retain our new ~rice ($3.00), and we hope it will not make any substantial difference in the number of subscribers. As for articles, we still" have several in theI series on the spiritual-ity of' different institutes. These include "Salesian Spirituality," "St. Augustine and His Rule," and "Jesuit Spirituality." We have another article on secular institutes, and we shall publish more on that subject as our information grows. Also, we have a commentary. on the address on the states of perfection given by Pope Pius XII to the members of the First Congress of Religious; and we hope to pub-lish soon an English translation of the very importa.nt apostolic let-ter to religious, Uniqenitus Dei Filius, issued by Pius XI, in 1924. We would appreciate receiving good communications on practical problems, as well as suggestions concerning possible communications or articles. We close with a word of thanks to contributors and subscribers, and with a prayer of thanks to God, who has blessed us in many ways. THE EDITORS. 282 The Spirit:ualit:y !:he Teresian Carmel Father Thomas, O.c.D. THE CONCEPT of perfection which is the basis of all that has .| been written on the spirit of Carmel is that the objective of the Carmelite is a state of union in which the soul is transformed by love in God. "The state of this divine union consists in the soul's total transformation, according.to the will, in such a manner that there may be naught in the soul that is contrary to the will of God, but that in all and through all, its movements may be those of the will of God alone." (Ascent of Mt. Carmel, Bk.I, ch. 11, n.2.) This ideal set before his fellow religious by St. John of the Cross is carried over from the ancient spiritual tradition of Carmel as found in the work called the Institution of the First Monks (towards the end of the 12th century, or certainly before the middle of the 13th). The tradition of Carmel is twofold. "Firstly it consists in offering to God a holy heart, freefrom every stain of actual sin; we can reach that by our labor, our efforts with the help of grace; we have reached it when we are perfected in charity . The other end of this life is a purely gratuitous gift of God: it ¢0nsists in tasting, not only after death but even in this mortal life, the power of the divine presence and the sweetness of heavenly glories." (Institutio Primorum Monachorum, ch.2.) These two elements are not separate and unrelated. "By means of purity of heart and perfection of charity one arrives at the second end, that is, experimental knowledge of divine strength and celestial glory. " (Ibid.) . While this experimental knowIedge is a gift of God, it is not for that reason out of our reach or devoid of merit. Both St. John of the Cross and St. Teresa of Jesus speak of a double union with God. The first consists in perfect conformity of the human will with the will of God, which union of conformity is crowned quite normally with the mystical union in which the soul divestedof self-love is penetrated with the divine life and realizes tha.t God lives or dwells within. (Cf. Ascent, Bk.II, ch.5; Interior Castle, Mans. 6, Ch. Ill, n.3.) If few souls reach this high state, it is not because God wishes that it be the lot of a few, but because He finds few disposed for such union. (Livin~l Flame, A, St. 2, n.23) . 283 FATHER THOMAS Reoiew for Religious Carmel has always been the implacable enemy of mediocrity and half measures. St. Teresa warns the world that God "refuses to force our will, He takes what we give Him but does not give Himself wholly, until He sees that we are giving ourselves wholly to Him." (Wag of perfection, Ch.28, n.12.) And St. John of the Cross gives expression to the same thought by saying, "God communicates Him-self most to that soul that has progressed farthest in love; namely, that has its will in closest conformity with the will of God." (Ascent, Bk. II, Ch. 5, n.4) Total love postulates total sel'f-denial. Souls of the Teresian Carmel are called to a totalitg of looe. Asceticism of Carmel If the ideal of perfection is thus clearly set forth, the development of this ideal is no less evident in the writings of the Order. For the Carmelite, sanctity is to be reached by means of two practices: detach-ment and recollection, or, mortification and prayer. All the precepts of the Primitive Rule may be reduced to these. The central precept of the Rule: "Let each one remain in his celt; or hear it, meditating dag and nigh( on the law of the Lord, and watching in prager, unless otherwise jUStlg occupied, together with the prescribed recitation of the Divine Office and daily assistance at Mass, insure the primacy of prayer; while the precepts of poverty, fasting, abstinence, manual labor, silence, and humility form the background of mortification. Detachment is the negative element in the Carmelite program, ofwhich the Christian world today is perhaps overconscious. Too many spiritual men of our day have taken their impression of Carmel from the nothing, nothing, nothing of St. John of the Cross's map of perfection, forgetting th.at this nothing of detachment is dictated by the ALL of union with God. The saint who said to one of his peni-tents, "'Nothing, nothing, nothing, even to leaving our very skin and all else for Christ," (St. John of the Cross, Ft. Bruno, O.C.D., Ch.16.) was human and practical enough to realize that "unless the soul is enkindled with other and greater yearnings for that which is spiritual, it will be unable to throw off the yoke of nature or enter this night of sense, neither will it have the courage to remain in dark-ness as to all things.". (Ascent, Bk.I, Cb. X[V, n.2.) Austerity of life must be measured according to the strength of love. When love is strong, it will want to give much; when it is perfect, it will want to give all. (St: Teresa, Wag of Perfection, Cb. 32.) St. John of the Cross disavows any intention of trying to create a vacuum in the 284 November, 1951 TERESIAN CARMEL soul. As the soul is emptied of desire for creature satisfactions it is filled with desire for Christ. In fact, the saint recommends the culti-vation of an habitual desire for Christ before all else. "First, let him have an habitual desire to imitate Christ in everything that he does, conforming himself to His life." (Ascent,.Bk.I, Ch. 13, n.2) Father Gabriel finds it necessary to stress the order and discretion of St. John's treatment of this matter of detachment. "We think it. well to emphasize this advice of the Saint, for it shows how mistaken is the accusation which stigmatizes his doctrine as absolute and rigid. The principle of the necessity of complete detachment is absolute, but in its application the individual must take account of human weakness and needs. The man who would banish from his life every allevia-tion" and recreation would soon fall into a physical and moral weari-ness which would be detrimental to the spiritual life itself. Moreover, the pleasures of sense are' not always evil; there are pleasures which are perfectly innocent; but it is a question of not letting ourselves be-come attached to them. Otherwise we shall seek them in order to satisfy our own self-love, instead of using them for the benefit of our spiritual life and for the glory of God."~ (St. John of the Cross, Doctor of Divine Love and Contemplatign, p. 30, note.) Therefore, detachment is never made an end in itself. It is always looked upon as the instrument or means by which souls arrive at union with God in prayer. The most. important point of originality in the Teresian Reform was the intensification of mental prayer. St. Teresa herself introduced the two hours of mental prayer that are part of thd Car-melite day, and St. John of the Cross adopted the practice for the Fathers of the Reform. This interior prayer is the life of the vocal prayer and liturgy" of the Order, and is prolonged during the day in the.practice of the presence of God. Carmel does not view contemplation as an extraordinary grace, a quasi-miraculous favor reserved by God for a few privileged souls. "All who wear this holy habit of Carmel," proclaims St. Teresa, "are called to prayer and contemplation." (Interior Castle, Mans. V., -Ch.I, n.2.) In souls athirst for union with God, contemplation flourishes and becomes an instrument of progress on the way to per-fection and the crown of its perfect fulfillment. It is not to be confused with visions and revelations which Carmel; with St. John of the Cross, sees as extraordinary accompaniments of prayer and not in any way required in order to arrive at union with God. It is 285 FATHER THOMAS Ret~iew for Religious the teaching of the Teresian school of spirituality that contempla-tion is the normal development of the soul and postulates nothing more than the theological virtues and gifts of the Holy Spirit, ele-ments of the supernatural organism of the soul, the activation of which may be called connatural. This is not the place for a defense of the doctrine of acquired contemplation. Suffice it to say that in the Teresian school specula-tion upon contemplation has arisen from" a living contact with mystical facts and is directed immediately to the utility and guidance of contemplative souls. A contemplation which we can obtain by our human manner of working by means of the ordinary light of Faith and the ordinarg aids of grace (Quiroga, Don que tuao, Ch.I, p. 511.) has met with disfavor iri some circles, but a conciliatory spirit will find that the differences of various schools in this regard are little more than variations of terminology. (Cf. Gabriel, op. cir., p. 178, sqq.) Realization of Ideal Carmel's insistence upon prayer is made practical in the culti-vation of a personal love for Christ. Prayer is conceived as a friend-ship, and since the cultivation of friendship follows the laws of habit formation, each meditation is looked upon as a contact with Christ which, upon being repeated, soon results in deep esteem and strong love. This friendship inspired the Reform. "All I cared for then, as I do now, was that, as the enemies of God are so many and His friends so few, these latter might at least be devoted friends of Jesus Christ." (St. Teresa, Way .oF PerFection, Ch.I, n.2.) The Merciful Love of God manifested in the great mystery of the Incar-nation is the spiritual center of Carmel's spirituality. St. John of the Cross' insistence upon having an habitual desire to imitate Christ has been mentioned. This desire inspires a per-sistent search for God. Creatures cannot satisfy, for they are but traces of the divine. (St. John,, Spiritual Canticle, St. VII.) Con-tact with' Christ by way of faith in prayer brings the soul to the object of its search (Ibid. St. XII.), and then through suffering and the cross it penetrates and finds fruition in the "deep mysteries in the wisdom of God which are in Christ." (Ibid. St. XXXVI, n.2.) The progress of the soul through creatures to Christ, and through Christ to union with the Divinity is wonderfully traced by the Mystical Doctor. And we have only to .read his poem beginning, "How well I know the fount that freely flows, although 'tis night!" 286 Nooember, 1951 ¯ TERESIAN CARMEL to realize his tremendous appreciation for the Incarnation, and especially the real presence of Christ in the Holy Eucharist. It is in the Blessed Sacrament that the Carmelite finds the daily companion-ship that inspires divinefriendship. The tenderness and simplicity of this love shows itself in Carmel's devotion to the Infancy of Our Lord. St. Therese of the Child Jesu~ is a delightful reproduction in our day of all the deep strength of the Spanish Mystics. Witness her oblation to the Merciful Love of God and the power of her thought when describing, it. (Autobiography, Cb. VIII, p. 148.) The ambition of every worthy Carmelite is to be what St. Teresa of Avila termed a deooted friend of Christ. Another practical manifestation of Carmelite spirituality is a tender love for Mary. Carmel' glories in the title of Order of Our Lady, but thisis not a mere empty honor; it is given substance in a Marian life that is marked by three traditional characteristics: imi-tation, intimacy, and consecration. The Order looks upon Mary as "More Mother than Queen" (St. Therese, Autobiographg, Ch. XII.), models' it prayer life upon her simplicity and recollection, and considers every vocation a speciMly established relationship with the Mother of God. Furthermore, far from considering its Marian life as a hindrance to union with God, Carmel's teaching is that intimacy with Mary lends greater unction to the highest mysti?al union. (Cf. Michael of St. Augustine, The Mariform Life and Marian Life in Mar~t and for MaGt, Chs. XIII, XIV.) " Carmel has for seven centuries enjoyed the special protection of Our Lady through the Brown Scapular, and considers this garment a sign of its consecration to Mary. Total dedication of the Order to the Blessed Mother is indicated by its traditional motto: Totus Mari-anus est Carmelus. Apostolate This paper on the Spirituality of Carmel seems to demar~d a final word regarding the apostolate.' After passing from the Orient and the eremitical life of its cradle in Palestine, the Order became mendicant in the West and espoused in its vocation the apostolic life, preserving at all times a leaning towards contemplation and solitude. So completely has the contemplative dominated the active in "Car-mel, that the Order has always looked upon its prayer life as its first apostolate. The life of the Carmelite Nun is founded on the principle that prayer has an apostolic value. St. Teresa placed before her nuns the 287 FATHER THOMAS very militant function of aiding God's priests by their prayer and penance. "I think," she writes, "He prizes one soul which by His mercy, and through our diligence and prayer, we may have gained for Him, more than all the other services we can render Him." (Four~datiorls, Ch. I, n.7.) T.he Church has always considered con-templatives as the apostles of the apostles. Plus XI, writing about the work of the contemplatives, says, "It is easy to understand how they who assiduously fulfill the duty ot~ prayer and penance con-tribute more to the increase of the Church and the' welfare of man-kind than those who labor in the tilling of the Master's field. For unless the former drew down from heaven a shower of divine graces to water the field that is being tilled, the evangelical laborers would indeed reap from their toil a more scanty crop." (A. A. S., Oct. 25, 192.4.) The friends of Christ, therefore, obtain the greatest victories in the conquest of the world for Him. St. Thomas gives the theologi-cal reason for this in these words, ",lust as the man who lives in grace fulfills the will of God, it is fitting (cor~grttttro est). in this relation of friendship that God should fulfill the will of man by saving others.'" (Summa Tl~eol. Ia IIae, q. 114, a.6.) And St. ~lohn of the Cross puts it this way. "A little of this pure love is more fruitful for the Church than all external works." (SloiriutaI Canticle, B. St. 29, n.2.) Since priests of the Order exercise an exterior apostolate also, they must necessarily show the influence of- the ideal of divine intimacy fostered in Carmel. Carmelite priests have the particular mission of helping souls to lead a life of interior union with God. They must find themselves at home with the problems of spiritual direction. This does not mean that the priestly ministry of a Carmelite limits itself to interior souls, since the priest of God owes his generous and zealous efforts to the whol~ Chu}ch, not excluding sinners and infidels. But when St. ,lohn of the Cross converted a sinner, he did not rest content with bringing about a return to the state of grace., He tried to lead this soul to a fervent life. One saint can do more than a thousand mediocre souls, and the great Carmel-ite Salmanticenses call attention to the great joy that is given to the Heart of Christ by leading souls to higher sanctity. (Curstts Theol. Tract. XIX De Caritate, disp. V, n. 93.) 288 The Peace ot: Christ: Thomas A. O'Connor, S.J. WHAT is the peace of Christ? What is this peace which Christ comes to give? Immediately there flashes on the screen of our minds the scene of that first Christmas. "While all things were in quiet silence and the night was in the midst of her course, Thy Almighty Word leaped down from Heaven from Thy Royal Throne" (Wisdom 18: 14). We see the shepherds on the hillside guarding their flocks. "Suddenly the glory of God shone round about them . and an angel said to them, '. behold I bring you good news of great joy which shall be to all the people; for there has been born to you today in the town of David a Savior, who is Christ the Lord. And this shall be a sign to you; you will find an infant wrapped in swaddling clothes and lying in a manger.' And suddenly there was with" the angel a multitude of the heavenly host praising God and saying, 'Glory to God in the highest and peace on earth among men of good will.' " . With haste we go with the shepherds, and we find Mary and Joseph, and the Infant lying in the manger. "A Child is born to us, and a Son is given to us and the government is upon His shoulder: and His Name shall be called Wonderful, Counsellor, God the. Mighty, the Father of the World to coine, the Prince of Peace" (Is. 9:6). God is the God of Peace (I Cot. 14:13), and His Son, the Prince of Peace. As He in prospect looked forward from His crib to the days of His earthly life, so we in retrospect look back to His thirty-three years amongst us. He has come, Zachary prophesied, "to guide our-feet in the way of peace" (Luke 1:79). Time and again His sacred lips would speak those most consoling words, "Go in peace." His first greeting to His assembled disciples after His resurrection was "'Peace be to you!" As Peter later testifies (Acts 10:36) "God sent his word to the children of Isgael, preaching peace through Jesus Christ." At the Last Supper, as the shadows of His earthly life were deepening, He revealed to His closest followers the secrets of His Sacred Heart, "Peace I leave with you; my peace I give to you; not 289 THOMAS A. O'CONNOR Review/or Religious as the world gives, do ! give to you. Let not your heart be troubled, nor let it be afraid." And at the conclusion of that beautiful dis-course He summed up the purpose He had in mind in the many thoughts He had communicated to them, "These things I have spoken to you that in me you may have peace." What is the peace of Christ? This peace which He comes to give? God is the God of peace because He is Love Itself, and He wishes to make all partakers of His love. "For I know the thoughts that I think towards you," saith the Lord, "thoughts of peace and not of affliction" (Jer. 29:11). St. Paul says, "For God is a God of. peace, not of disorder" (I Cot. 14:33). Again, ". beat peace, and the God. of peace and love be with you" (I Cor. 13:11). "May the Lord of peace himself give you everlasting peace in every .place" (II Thess. 3:16). The peace of Christ can be considered in a three-fold way: 1. Christ is our peace in bringing us peace wi~h God; 2. Christ is our peace in giving us the means to be at peace with our fello;ccman ; 3. Christ is our peace in teaching us how to have peace within our own hearts. Peace, says St. Augustine, is the tranquillity of order. It is.that serenity and quiet calm that is of 'the very nature of perfect order. I. Peace with God Christ is our peace in' restoring the right order between sinful man and his Creator, by reconciling the sinner with his offended God. As our Redeemer, He, "the second Adam, atoned for the original sin of the head of the human race. "When we were enemies we were reconciled to God by the death of His Son" (Rom. 5:10). He is th'e atoning Victim for our sins. "He is a propitiation for our sins, not for ours only but also for those of the whole world" (I John 2:2). The sinner cannot be at peace because his soul is at war with God. Mortal sin, we remember, is .the worst evil in the world, bu( let us not forget that the second greatest evil in the "world is venial sin. Christ is our peace in taking away our sins and the sins of the world. We are His peacemakers when by our prayers and sacrifices we help in bringing to the sinner the peace of Christ. As we gaze lovingly on the Infant Christ lying in His manger, let us recall the-words of St. Paul to the Colossians (1:15-21): "He is the image of the invisible God, the first born of every creature. 29O November, 1951 THE PEACE OF CHRIST ¯ For in him were created all things in the heavens and on the earth, things visible and things invisible., he is before all creatures, and in him all things subsist. For it has pleased God the Father that in him all his fullness should dwell, and that through, him he should reconcile to himself all things, whether on earth or in the heavens, making peace through his blood, shed on the cross." II. Peace with Our Fellow Man" Christ is our peace in re-establishing the proper order among men. This second kind of peace Christ left to the world by including men in the Mystical Body of Christ, and this in a two-fold way: First, Christ removed all barriers between nations and made them one. "You the Gentiles, says St. Paul (Eph: 2:12), "were at the time without Christ, excluded as aliens from the community of Israel. but now in Christ Jesus you, who were once 'afar off, have been brought near through the blood of Christ. For He Himself. is our peace, he it is who hath made both one, and has broken down the intervening wall. Therefore you are now no longer strangers and foreigners, but you are., members of the house-hold of God." Hence the peace of Christ does away with all barriers of race or nation or class of society. All have.been made one. "For He is our peace and has broken down the inter:;cening wall." Secondly, Christ is our peace in establishin, g right order among all men, because we have all been called into one.~.body-v-the Body of Christ. "For in one Spirit we are all baptized into one body. Now you are the Body of Christ, member for member" (I Cot. 12:12). "For just as in one body we have many members., so we, the many, are 6ne body in Christ. If it be possible, as far as in you lies, be at peace with all men" (Rom. 12:4). "Now I beseech you, brethren, by the name of Our Lord Jesus Christ, that there be no dissention among you, but that you be perfectly united in one mind and in one judgment" (I Cot. 1:10)~. "Put on, there-fore, as God's chosen ones . a heart of mercy, kindness, humility, meekness, patience. Bear with one another and forgive one another ¯ . . but above all have charity, which is the bond of perfection. And may the peace of Christ reign in your hearts; unto that peace indeed you were called in one body" (Col. 3:12-15). III. Peace Within Our Own Hearts The third kind of peace which Christ brings us is peace within our own hearts. He offers to set up there a tranquillity of order over 291 THOMAS A. O'CONNOR Re~iew [or Religious the conflicting emotions and disturbing affections of our heart. This is the peace which He stresses in His discourse at the 'Last Supper. "Peace I leave with you, my peace I give to you; not as the world giveth to you, do I give unto you. Let not your heart be troubled nor let it be afraid." Christ wishes to instil in the Apostles a calmness and courage for their coming trims. He wanted to impart to them some of His own peace of mind and strength of soul with which He was approaching His passion. This same serenity of mind, this unruffled calmness of .soul, this fearlessness in the face of physical suffering were to be needed by many a martyr. His words were for all His heroes who were to suffer and to die for Him down to the end of time. They were for a Mindzenty, for a Stepinac, ~or a Beran, and for the count-less unknown priests and religious languishing in prison today. "If they have persecuted me, they will persecute you also" (John 15: 20). i'These things I have spoken to you that in me you may have peace. In the world you will have affliction. But take courage, I have overcome the world" (John 16:33). What is this peace of Christ? "This peace of Christ," says St. Augustine, "is serenity of spirit, tranquillity of soul, simplicity of heart, the bond of love, the consummation of charity." This peace of Christ is like a radiant star in the heavens, flashing to us its bright rays of inspiration and guidance. It is a multipointed star, brilliantly beckoning us to a full possession of the peace of Christ. For in the first place the peace which Christ would set up in our hearts comes from a perfect conformit~l to the u~ill of God. He the '.'Way, the Truth and the Life" has shown us the perfect way. "Thou hast fitted a body to me," He said, "behold I come to do thy will, O God" (Heb. 10:7). "For I bare come down from heaven, not to do my own will, but the will of him who sent me" (John 6:38). In the agony in the garden He pleaded with His Father to remove the cup of suffering but added: "yet not my will but thine be done" (Luke 22:42). Thus shall you pray: ". thy will be done on earth as it is in heaven." (Matt. 6:10). The will of God is the highroad to happiness: His commands the blueprints of peace. "He who does the will of God abides forever" (I John 2: 17). As religious, we possess Christ's peace in our obedience. By obedience we put off our own wills to put on the will of God as declared to us by our superiors., to be possessed and governed by His Divine Providence by means of our superiors. "And if peace and 292 November, 1951 THE PEACE OI:: CHRIST tranquillity of mind is desired," adds St. Ignatius, "he certainly never shall arrive unto it, who has within himself the. cause of his disquiet and trouble, namely, the disagreeing of his own judgment from the law of Obedience." (Epistle on Obedience.) Secondly, Christ's peace comes to us from an unwavering trust in God's Divine Providence. For God's Divine Providence rules every-thing. Everything that takes place, happens not by chance but in accordance with the absolute or permissive will of God; and out of the circumstances of our lives, God draws, if we allow Him, an even greater good. For "not a sparrow will fall to the ground" without our heavenly Father's leave (Mr. 10:29). And "as for you" Christ says, "the very hairs of your head are numbered. Therefore do not be afraid" (Mr. 10:31). Again Our Lord says, "Therefore I .say to you,do not be anxious for your life., nor yet for your body. Your Father knows" what you need. "Seek first the kingdom of God and His justice, and all these things will be given you besides. Therefore do not be anxious about tomorrow" (Mt. 6:34). It is as if He were saying, live in the present;, love and serve God today; don't worry about the future; leave all that in the hands of your heavenly Father. St. Peter says: "Cast all your anxiety upon Him, because He cares for you" (5:7). St. Robert Bellarmine in an exhortation on the Providence of God says that this realization of God's Divine Providence will put us at complete rest. For we shall realize that God, knowing everything, is aware of what is both helpful and what is harmful to us. Conscious of God's power and His tender Fatherl~ love, we know that He will arrange everything for our good. With the Psalmist we can confidently say, "Even though I walk in the valley of death, I shall not fear" (Ps. 22). Thirdly, Christ's.peace comes to us from imitating His meekness and humility. "Learn of me," He says, "Who am meek and humble of heart and you shall find rest for your souls" (Mr. 11:29). Rest for our souls: peace, quiet of mind, tranquiIlity of heart. St. Am-brose, commenting on the causes of this lack of peace, compares this restlessness of heart to a fever which tosses us about, denying us all rest, burning within us. "This fever that afflicts us," he says, "is our selfishness; this fever is our lust; this fever is our ambition; this fever is our anger" (Com. on L. ch.4). Christ.promises us, if we imitate Him, pehce, rest for our souls. "Learn of Me who am meek": meekness controls th~ surges of anger, 293 THOMAS A. O'CONNOR Review for Religious bringing a tranquillity of order to our raging emotions. Learn of Me who am humble: humility establishes right order in thinking of ourselves. "God resists the proud, but gives grace to the humble" (Prov. 3:34). "If anyone thinks himself to be something, whereas he is nothing, he deceives himself" (Gal. 6:3). "He who humbles himself as this little child, he is the grefitest in the kingdom of heaven" (Mt. 18:4). "Unless you become like little children, you shall n. ot enter the kingdom of heaven." (Ibid.) "I therefore exhort you to walk in a manner worthy of the calling with which you were called, with all humility and meekness, with patience, bearing with one another in love, careful to preserve the unity of the Spiri't in the bond of peace" (Eph. 4:4). "Do nothing out of con-tentiousness or out of vainglory, but in humility let each one regard the others as his superiors, each one looking not to his own interests but to thdse of others. Have this mind in you which was also in Christ Jesus, who though, he was by nature God, did not consider being equal to God a thing to be clung to, but emptied himself, taking the nature of a slave, and being made like unto men" (Phil. 2:3-7). Fourthly, the peace of Christ is increased in our hearts as we become more and more unselfish, more and more Christlike. Un-selfishness cuts at the very tap'root of a thousand anxieties and frus-trations which are the bitter fruits of a life of self-seeking. We must put off our old selves to put on Christ. All selfishness must go. "Charity," says St. Paul, "is not self-seeking" (I Cor: 13:5). "For Christ did not please himself" (Rom. 15:3). Christ sought not himself in anything. "He must increase, but I must decrease" (John 3:30) must be our motto until each of us can say with St. Paul (Gal. 2:20), "It is no longer I that live, but Christ lives in me." Christ said, "My peace I give to you." In proportion, then as we are like Christ, in that same proportion we possess His peace. Fifthly, the peace of Christ floods our souls, in proportion as our hearts are filled with the love of. God and our neighbor. Christ said, "I am the vine, you the branches. As the'Father loved me, I also have loved you. Abide in my love" (John 15:10). "Do not love the world," says St. John, "or the things in the world" (I John 2:13). Again in the same Epistle, "He who does not love, does not know God; for God is love" (4:8). "No one has ever seen God. If we love one another, God abides in us and his love is perfected in us" (4:12). "And this commandment we have from him, that he who 294 November, 195 l THE PEACE OF CHRIST loves God should love his brother also" (4:21). "Jesus said, "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul and with thy whole mind.' This is the greatest and the first commandment. And the second is like it, 'Thou shalt love thy neighbor as thyself' " (Mr. 22:37). As we gaze in loving adoration at the scene in the cave of Beth-lehem, we see primarily and above all a scene of peace. It is the peace of Christ, the peace which the Prince of Peace came to give, the peace which the world cann6t give. We see that peace reflected in the kindly face of the strong, self-possessed, mild-mannered Joseph. XT~re see that peace resplendent in the radiantly pure features of Mary Immaculate. That peace was theirs when at Nazareth they heard the disap- .pointing news that a census was to be taken, that all must register, each in his own town. That peace was theirs during the long hours of that wearisome, four or five day journey to Bethlehem, to the town of David.,That peace was theirs even when they heard the crushingly discouraging "No room" as they unsuccessfully sought for shelter. That peace was still theirs when, abruptly awakened at a midnight hour by a fear-inspiring message, they hurried away to a foreign land to save the life of the Child from those who sought to destroy Him. That peace was theirs because their wills were .al.ways perfectly conformed to the Will of God, Sbedient to His every wish. 'That peace was theirs because they trusted unreservedly in the guidance of God's loving Providence. That peace was theirs because, being truly meek and humble of heart, they had found rest for their souls. That peace was theirs because they were utterly finselfish. That peace was theirs because they loved God with their whole heart and their neighbor for the love of God. "So may the peace ot: God, which surpasses all our thinking, watch over your hearts and minds in Christ Jesus" (Phil. 4:7). OUR CONTRIBUTORS ~ FATHER THOMAS, O.C.D., is novice master in the Carmelite novitiate, Brook-line, Massachusetts. THOMAS A. O'CONNOR is president of St. Mary's College, St. Marys, Kansas, and FRANCIS N. KORTH, AUGUSTINE KLAAS, and GERALD KELLY are on the faculty of the same theologate. JAMES LOCKETT is studying philosophy at Springhill College, Mobile, Alabama. 295 Secular Inst:il:ut:es Francis N. Korth, S.J. ON FEBRUARY 2, 1947, Pope Plus XII issued an Apostolic Constitution Provida Mater Ecclesia which crystallized a movement that had been developing in the Church for more than fifty years. By his action the Holy Father gave official recogni-tion to a new juridical state of perfection, namely secular it~stitutes.I In a separate article the juridical nature of these institutes will be considered. For the present let us take a brief look at the history of secular institutes. During the past century it became more and more evident that there were certain types of apostolate which could not be carried on easily by religious because of their distii~ctive garb and cloistered life. For this reason the Daughters of the Heart of Mary, an institute without common life and a di.stinctive habit, was founded in Paris about 1790. It received the decree of praise from Rome on April 29, 1853, and definitive approbation four years later on April 24. It~ constitutions were temporarily approved for ten years on May 30, 1870, with final approbation being given on June 8, 1890 (at which time the institute numbered over two thousand members). An insert in the constitutions mentioned that the institute's vows were neither public nor simply private vows of devotion. A similar organization of men, the Work of Youth, was estab-lished at Marseilles on June 24, 1821, by Father Joseph Allemand. Some of its members lived in their own homes' and engaged in vari-ous occupations in the world. There existed also other groups of a like character, such as the Virgins of Jesus and Mary (founded in 1844), the Daughters of Mount Calvary (1866), and the Sister Servants of Jesus in the Most Holy Sacrament of the Eucharist (1867). On August 11, 1889, the Sacred .Congregation of Bishops and Regulars in its decree Ecclesia CathoIica stated that societies which did not'conform to the traditional common life and characteristic garb would not be recognized as religious congregations or 9rders, but only as pious sodalities. Such a step was taken because of the 1There are three such recognized states of perfection at present, namely religious in-stitutes, societies of common life, and secular institutes. These constitute a threefold category of the juridical state of perfection to-be-acquired. This latter is not to be confused with the juridical state of perfection acquired, of which the episcopate is the example. 296 November, 1951 SECULAR INSTITUTES increasing number of "unorthodox" institutes. However, even after this decree, approval as religious was granted to the Lady Catechists (Novem~ber 21, .1907) who dress" as laywomen, and to the extern Sisters of the Congregation of the Handmaids of the Sacred Heart of Venerable Catherine Volpicelli (3uly 5, 1911) who live in the world. Similarly or~ December 1, 1916, the Sisters of Our Lady of Labor received the nihil obstat to canonical establishment. Mean: while, .in 1911 the constitutions of the Sbciety of the Daughters of Saint Francis de Sales were approved, in which it was stated that the Society was not to be considered as a religious congregation. During the first decade and a half of our present century, while the work on the compilation of the Code of Canon Law was in progress, consideration was given to this new type of institute whose members live in the world, but the time was not yet'ripe for an offi-cial pronouncement; hence the Code made no mention of them. These associations, however, were multiplying. They numbered clerics and lay persons, men and women; the lay element was pre-dominant. As the problem became more urgent, a deeper study of the ques- .tion was made. During the International 3uridical'.Co.ngress held in Rome in 1934, a change of policy was indicated "by Cardinal La Puma, at that time Secretary of the Sacred Congregation of Religious. As a result, approval of their constitutions and recognition as true religious was granted to the Work of Youth, of Marseilles (April, 1933) and to the School Missionaries of Saint Catherine of Siena (April, 1934). At that same International Juridical Congress, Father Servus Goyenecbe, C.M.F., made a fervent plea for the devel-opment and recognition of the new type of institute (Acta Congres-sus Iuridici lnternationali's (1934) IV, Rome, 1937, page 315). In accordance with a request of the Holy Father, Plus XI, the Sacred Congregation of the Council was maki.ng a special study of the problem. Under its auspices a meeting was held in 1938 at Saint Gall, Switzgrland, with Father Augustine Gemelli,' O.F.M., pre-siding. At least twenty-five associations, mostly of a lay character, took part. About the same time a detailed examination of the entire question was being made by Father Arcadius Larraona, C.M.F. (now Secretary of the Sacred Congregation of Religious) in conner-ton with the application for papal approval of the constitutions the Sisters of Our Lady of Labor. Both the Holy Office and the Sacred Congregation for Religious 297 FRANCIS N. KORTH were interested in the study of this matter. Favorable progress was reported. A special Commission for a final review was set up. The result of all these protracted labors was the above-mentioned0Consti-tution Provida Mater Ecclesia. What about the present condition of these new institutes? How many have been approved? In what countries? From various sources I have been ableto gather the following details. I believe they are quite reliable, but I cannot vouch for their perfect accuracy. Up to March, 1950, the number of applications received in Rome both for permission to establish diocesan secular institutes as well as for the decree of praise for an institute already established totaled ninety-eight. Three-fourths of the applications came from institutes of women. Of the institutes of men, tWO-fifths were clerical. Dioc-esan secular institutes already established numbered twenty-two. Of ninety-seven applications for the years 1948-1949, the breakdown as to countries was as follows: Austria 4, Belgium 4, Canada 1, Colombia 3, France 12, Germany 9, Holland 2, Hungary 1, Italy 45, Mexico 4, Poland 1, Rumania 1, Spain 8, Switzerland. 1, Uru-guay 1. Definitive pontifical approvhl has been granted to five secular in-stitutes: the Opus Dei (Madrid), the Missionaries of the Kingship of Christ (Milan), the Institute of Qur Lady of Labor (Paris), the Company of Saint Paul (Milan), and the Daughters of the Queen of the Apostles. I shall say a little more about the first four. of these institutes. In the United States a branch of the Opus Dei has been estab-lished in Chicago. Canada has at least two secular institutes: the Society of Missionary Nurses (women), founded at Montreal in 1942 by Monsignor Edgar Larochelle; ,and the Society of Lay Apostles of the Missions (24 McDougall, Ottawa, Ontario). Some other organizations reported as secular institutes include the follow-ing: Carmelites of Our Lady of Life (Avignon, France), Compan-ions of Saint Therese of the Child Jesus (Lugano, Switzerland), the Company of the Child God (Antioquia, Colombia), Disciples of the Lord (Monterrey, Mexico), Dominican Institute of Jesus Cruci-fied (Orleans, France), the Institute of Our Lady of the Way (Vi-enna, Austria), Secular Institute of Our Lady of Mount Carmel (Kent, England), the Society of Parish School Teachers (Saho, Uruguay), Teaching and Nursing Society (Lucknow, India). So much for the general picture. Now a word more about those 298 Nouember, 1~ 1 SECULAR INSTITUTES ¯ first four Secular institutes that received pontifical status. 1. Opus De[. The institute was founded in Madrid on October 2, 1928,. by Monsignor dos~ Maria Escriv~i d~ Balaguer. Its full name is Sacerdotal Society of the Holy Cross and'Opus Dei. The Sacerdotal Society is clerical, while the Opus Dei is composed of lay-men. The Opus Dei has two sections, one for men and the other for women (thi~ latter was started in 1930). The two sections are absolutely separated, so that they are really two completely different institutes, each with its own government. The Opus Dei was the first secular institute to obtain papal approval. It received the decree of praise on February 24, 1947, and on dune 16 of the past Holy Year (1950) the decree of final approbation. (To avoid confusion it might be welI to state that according to the current practice of the Sacred Congregation the steps ofapproba-tion are the following: (1) decree of praise of the institute (not merely a quasi or partial decree of praise), (2) approbation of the institute, (3) provisional approval of the constitutions, (4) possible renewal of temporary approval, and (5) final approbation of the in-stitute and of the constitutions. But probably more than one of these steps will be taken at one and the same time. In any case, with the decree of praise the institute becomes papal.) Opus Dei has as its general purpose the sanctification of its mem-bers by the practice of the three evangelical counsels and the observ-ance of its constitutions. One of its specific works is to spread the faith and encourage a life of evangelical p~rfection among all social classes or grades of society, ~nd especially among intellectuals. Members of Opus Dei are not religious, have no community life (for the most part they live in their own homes, though sometimes a number have a house in common), take no public vows, and do not wear a distinctive garb. (These are general characteristics of any secular institute.) The members live and act as other faithful in the world do. They dress as others in their own profession or grade of society. Their numbers include nobles, peasants, lawyers, business-men, doctors, professors, students, politicians, members of parliament, and cabinet officials. The. institute allows its members perfect free-dom in their professional work, financial activities, social or political doctrines, and in similar matters, provided of course that they act in conformity with Catholic faith and morals. Charity plays an im-portant role in the spirit of this institute. The members are to live in the world without being of the world. Hence they carry on the 299 FRANCIS N. KORTH Ret~iew for Religious apostolate also in quarters which are banned to priests and religious. The Spanish Opus Dei was built around a core of university stu-dents. Groups of one hundred were formed. Some lived in their own homes, going daily to their office or professional work. The Spanish Opus Dei has received permission to work in all parts of the world. It spread to Ireland, Italy, Mexico, and South America, and has a branch in Chicago. 2. Missionaries of the Kingship of Christ (Milan). This or-ganization was. founded on November 19, 1919, by a grgup of ¯ twelve young women who were Franciscan tertiaries. Directed by Father Augustine Gemelli, O.F.M.~ the society under the above title spread throughout Italy as if merely a branch of Franciscan tertiaries. In 1945 papal approval as a canonical pious association was received and the statutes were approved for five years. Having developed ac-cording to the pattern required for secular institutes, the new institute received papal approval (decree of praise and a15proval of its new constitutions for three years) on July 12, 1948. That made it the second secular institute so approved. It numbers about two thou-sand. In its ranks can be found doctors, nurses, government emr ployees, and members of the I'talian.Chamber of Deputies. The two principal purposes of the institute are the sanctification of the members through striving after evangelical perfection, and zeal. in starting new apostolic works or promoting established ones. In particular and in conformity with the internal disciplne of the insti-tute and of the other works in which they are engaged, the members should be active in Catholic Action, assist pontifical and diocesan apostolic works under the direction of tl'ieir superiors, and take part in other apostolic works. The Franciscan spirit is the guiding light of the institute. 3. Institute of Our Lady of Labor. This French secular insti-tute was ~he third to receive papal approval. It was founded as the Sisters of Our Lady of Labor in 1904 at Lyons, France, by Miss Rochebillard under the direction of Father Anthony Eymieu, S.J. It had received the nibil obstat to canonical establishment as a religious congregation on December 1, 1916. The actual establishment was made by the Archbishop of Paris, Cardinal Amette, on October 31, 1917. The organization had two sections: one leading a common life in houses of the institute, and the other living in their own homes in the world. The present secular institute has a motherhouse in Paris. 4. Company of Saint Paul. This institute was founded on No- 300 THE WAY OF SIMPLE LOVE vember 17, 1920. Its purpose is the social apostolate. On June 30, 1950, the decree of praise was bestoWed. So much for the numerical data. As to the types of apostolic work in which secular institutes are engaged, there is great variety. Catholic Action, social work, helping pastors, carrying on the apos-tolate in various professions and jobs are some general categories. The constitutions of each institute would have to be consulted for its specific works. A concluding word. To avoid inopportune restrictions on the development of secular institutes, the Sacred Congregation of Reli-gious has refrained from issuing complete and definitive norms for these new institutes. Aside from the essentials, therefore, the matter is still in .the process of settling down and jelling. There are prob-ably a good numbgr of'organizations which are gradually adapting themselves to the broad outlines given for secular institutes in the Provida Mater Ecclesia. The 'N X/'ay of. Simple Love James Lockett, S.J: WE MUST NOT be disturbed at what goes on beyond bur wills outside the inner recess of Our hearts. At times our lower nature will be disturbed by anger, at other times pride, at other tim~s carnal love, at other times sickness, at other times vain-glory, at other times love of our opinion; at times combinations of these at once; and at times the lower nature will be at peace. But we do not have to wait for these respites to love God. Amidst all these things the one who loves God should joyously and peacefully live with God in his heart. These things--they come and go, boil up and die away, but our life need not be one of turmoil. It should be hidden with Christ in God. And it would seem to me that the way to fight all these things is essentially the same, namely, the way of simp.le love. Let them come and go! What difference does it make? We should glory in our infirmities, for when we feel weak, then we should be strongekt of all, because then we may all the more confi-dently and easily place all our strength where it belongs, in Gbd who is our All. By the why "~'f simple lov~ in fighting alltemptations I do not 301 JAMES LOCKETT mean to say that those spiritual writers are completely wrong when they say we should fight temptations against purity by a course oppo-site to that which we use against pride, because the courses of action they advise seem all right in both cases. But I say that they are wrong in saying that they are opposite courses, thus needlessly and harmfully complicating oub lives; really the methods they give are essentially the same" course in either case. Are we tempted to im-purity? Go away from it to the infinite Good. There we shall begin to see the greater value of the true Good and after a while the storm shall pass and the One Good shall draw us away from the other "good." Are we tempted to pride? Go away from it to the infinite Good! There we shall see the truth and the beauty and the wondrousness of humility and how b~r loving our nothingness we possess infinity. And after a while the storm shall pass and the One Good will draw us from the other "good." Are we tempted to love our opinion inordinately, are we tempted to desire not to feel bad? Whatever we are tempted to, we can go away from it to the Truth, to the infinite Good. We must put our life there, hidden with Christ in God. See how simple our life should be! It is the way. of simple love. All these complications do not represent the Spirit of our Master, flowing from the gospel. I do not mean when I say "go away to the infinite Good" that we can feel Him whenever we wish. Rather I mean in simple little peace we must unite our wills to Him, Whd "dwells in our hearts, and in simple little faith look toward Him, and He will do the rest. Perhaps soon He will make the storm stop, per-haps He will let it last a while. It doesn't matter. Storm or no storm, we will be pleasing Him and making Him smile, and we will be protected in His arms. So you see, life should not be complicated but simple. It~ is not our Lord's will that we go through the pilgrimage without the devil and our lower nature acting up. How else could we merit so that we may be eternally near Him and possess Him? But let us, in little simple love, glory in our infirmities and while using what legitimate natural means we can to shu~ the devil's mouth, trustingly go away to Jesus and Mary, living away from all these things in the interior of our hearts, where the inmost will which we can always control lies. Then the devil and our lower nature will never hurt us no matter how hard they tug at our wills, but we will increase in sanctifying grace and in our power against them along the simple road of peace. 302 Current Spiri!:u l Writing Augustine Klaas, S.3. ¯ From La Vie des Communaut~s Retigieuses-- THIS Franciscan pubIication devotes its February 1951 number to a practical summary of the first International Convention of Studies.on the States of Perfection. It was held in Rome, from November 27 to December 7, 1950, and was attended by a large number of eminent priests and religious from all over the world. After Pope Pius XII's introductory letter of approbation and direction, and the last part of Cardinal Micara's opening discourse on the ,exigencies of modern times and how religious institutes are to meet them by reforms and adaptations, VCR gi4es an outline descrip-tion of the various sessions of the convention. The general division of the topics on the .program was threefold: (1) the renewal and adaptation of life and discipline in the various states of perfection; (2) the renewal and adaptation of the states of perfection with reference to the instruction and training of members; (3) the renewal -and adaptation of the states of perfection in their ordinary and extra-ordinary apostolates. As was to be expected, the speakers and ~ctive participants on the program were mainly members of religious insti-tutes, but there were also quit~ a few diocesan priests and some lay-men. No nuns were on the speakers' list. VCR then prints a section ot: the final aIlocution of Cardinal Micara, the closing discourse of Pius XII on the concept of the reli-gious life, and lastly the Apostolic Constitution Sponsa Christi. I confine myself here to expressing the concluding remarks spoken by Most Reverend Arcadius Larraona, C.M.F., secretary for the Sacred Congregation for Religious, and the resolutions of the convention, ¯ formulated by the Capuchin, Father Agatangelo da Langasco, secre-tary of the convention. This information in VCR I supplement from L'Osservatore Romano for December 9 and I 0, 1950. Father Larraona states that one of the objectives of the conven-tion was to neglect no facet of the subject, thus giving the convention a note of universality. This objective was achieved. Certain results he says, have already been attained. The proceedings of the conven- 303 AUGUSTINE KLAAS Reoieto for Reliqious tion, which are to be published later, will give an account of many other good results. Of the greatest value was the' attachment of reli-gious to and union of mind and heart with the Sovereign Pontiff, the highest superior ot? religious, who grants the status of public law to each religious institute (Canon 499, no. I). Also in evidence was the union of thought, affection, and intention of religious with the local bishops in activities of a local naturg; and finally, the under-standing, union, and mutual collaboration of religious with the dioc-esan clergy. The autonomy of every religious family is necessary for its development, its discipline, and its usefulness, but exemption with regard to external things may be interpreted more or less strictly, depending on the nature of the work being done. Catholic Action must be aided and supported, but within the limits of religious discipline. Religious must engage in Catholic Ac-tion according to the general and special directives of the Holy See. Using these directive.s they must also animate their own particular associations. The adaptation proposed by the convention must rest on a solid foundation, namely, on the primacy of doctrinal and ascetical values in the ideal religious life. This primacy has two basi~ pivots: the toows, about, which revolves the whole of religious asceticism; and common life in both its material and formal senses. Also, the internal forum has the primacy over the external. Superiors must understand that confidence in them is not imposed from without but inspired from within. There is another primacy, the primacy of the specific purpose of each religious family, with its consequent fidelity to what is essential and adaptability in what is only accidental, This specific purpose must be re-thought and re-lived according to modern times. The .adaptation of the apostolate necessarily implies co-ordination with the diocesan clergy and with local organizations. The resolutions of the convention, read by Father Agatangelo, are as follows: 1) that an effective c~usade be organized to. preach the 3ubilee now extended to the whole world; 2) that afterwards there be established in Rome a bureau of co-ordination between the diocesan and religious clergy; 3) that a center for the training of spiritual directors and spir-itual masters (such as masters and mistresses of novices, etc.) be set up; 4) that a center of literary studies be founded to train teachers 304 ~Novernber, 1951 CURRENT SPIRITUAL WRITING for the schools of r~ligious; 5) that, for the purpose of, putting into practice the resolutions and adaptations of the convention; there be more frequent and regu-lar contact between religious superiors and the Sacred Congregation for Rel~gious, and that conventions within the various religious fami-lies be encouraged; 6) that, to preserve union and fraternity, there be instituted a liturgical Feast"of all the Holy Founders; 7) that there be a greater exchange among religious of certain elements of particular law, such as administrative experiences, law practices, and the like; 8) that there be published additional volumes of the Collectanea $. C. de Relioiosis and that pontifical documents on the subject of adaptation be collected; 9) that a s~udy institute of prac6cal administration be inaug-urated under the auspices of the Sacred Congregation for Religious; 1.0) that in all humility the Sovereign Pontiff be asked to issue a solemn document condemning the errors which are being spread con-cerning the state of perfection and giving clear and precise directives for the desired adaptations. From SuppHment de La V~ie Spirit~telle-- The S~ppl~ment for February 15, 1951 gives the content of three interesting reports to the Convention of Religious in Rome, men-tioned above. These reports will be reprinted later on inthe Acta of the convention. They contain practical examples and suggestions for the renewal of the state of perfection and its adaptation to mod-ern times. While the authors have in mind primarily the religious of France, perhaps also thos~ of Europe, yet many of their observations have a much wider if not universal application. At any rate, these rep.orts give a good idea of some of the things discussed at this all-" important assembly of religious, convoked under the auspices of the Sacred Congregation for Religious at the bidding of the Pope. I~t should be noted that these are merely samples of many reports made to the convention, and digesting them here we are not necessarily ex-pressing approval of all the suggestions. The first report is by Father A. PlY, O.P., co-editor of La Vie Sloirit~elie, and has for its subject renewal and adaptation with spe-cial reference to government of religious and the observance of the,. 305 AUGUSTINE KLAAS Rev[eto for Religfou~ vows. Before presenting his suggestions f.or adaptation, Father PI4 lays .down three important principles which he thinks should be guides in this delicate matter: 1) The main objective sought is a renewal of "spirit, or rather a re-vivifying of the letter of the law by the spirit. Changes of" consti-tutions and rules are something entirely secondary, and should be confined to points of secondary importance. 2) Old established orders and congregations are not to be replaced by certain new forms of the religious state which have appeared in recent years, or by secular institutes. However, some elements of these new types of religious life can be beneficial, if adopted and ap-plied prudently by the older orders and congregations. 3) Adaptation and renewal refer only to means, not to ends. Mod-ern times and conditions require the use of certain specific means and not of others, which may have been more practical in other times and circumstances no longer obtaining. Suggestions Affecting Gooernment Wth these three general principles in mind, Father PI~ makes five suggestions of adaptation and }enewal affecting government a'nd the laws of religious institutes. 1) Cloister. Contemplatives should retain their cloister essen-tially just as i~ is. On the other hand, institutes that have the active apostolate for their purpose, particularly of women (e. g. teachers, nurses, catechists), would profit greatly by the removal or modifica- ' tion of what is called "semi-cloister," and thus be able to accomplish more efficiently the apostolate for which they. were founded. In this connection may be mentioned the religious habit, which separates the religious from the world. There is no thought of suppressing this distinctive reIigious gar.b, but some habits, especially of nuns, could be simplified, in order to put them more in accord with poverty and with present circumstances, notably in mission countries, and also "better adapted to local conditions and climate. Furthermore, visits with the family are today looked upon with less severity than for-merly, as opportunities of parents to visit their children in religion become more frequent and the parents themselves became a part, as it were, of the religious community of their children. Also visits to parents are more readily granted, so that religious may fulfill their filial duties. These trends seem to be in the right direction. 2) Fraternal Charitg and Common Life. There is a greater de-mand today among religious for fraternal charity and common life, 306 November, 1951 "CURRENT SPIRITUAL WRITING manifested by sharing responsibilities, apostolic work and those unsougl~t-after tasks done for the common good, and more particu-larly by rediscovering the fruits of common fraternal charity in the conventual Mass and Office in choir. 3) Coadjutor Brothers and Sisters. The dearth of vocations to be coadjutors of various kinds has focused attention on the two "classes" of religious. Some congregations have abolished their co-adjutor group outright, while more try to reduce to a minimum the" differences between the two classes, on the points of religious habit,. prayer, training, and even work. 4) Government and Formation ot: Religious. Religious are being trained more and more for positions of responsibility and gov-ernment. In certain places local superiors, summoned to the mother-house, are instructed for a month in the duties of their new office. Masters and mistresses of novices are taking special courses designed to help them solve the problems of their office. Likewise, religious subjects are being educated and formed more and more by means of special classes, conventions, and institutes for religious. Also a fine spirit of collaboration on common projects is being shown by the various religious orders and congregations. 5) Physical and Mental Hygiene. Cleanliness has been im-proved, the means to it better provided for, and pe[mission to use the means is now granted more liberally than in former times. Present-day city life and various social upheavals seem to have serious reper-cussions on nervous balance and stability. More sleep is required and adjustments are being made along this line by religious. The hour of rising and retiring is aIso being set more in accord with modern customs. Contemplatives and the novices of active institutes are being granted occasions for relaxing the nerves. Physical exercise every day, as well as more strenuous games during recreation, are being intro-duced, as also periods of manual work, and entire days of relaxation. Vacations for strenuous workers have been found helpful. To be praised is the heroism of some superiors in refusing to accept new missions, new fields of labor, etc., when their subjects are already overl~urdened and taxed to the limit. Such over-worked .religious cannot do their tasks well and, what is mbre serious, suffer spiritually because ,they cannot do the prayer and spiritual exercises prescribed by their constitutions, thus failing victims of an unwise "activism." Regarding the Wows Father PI~ then takes up the three vows, after first saying a word 307 !~UGUSTINE KLAAS Reaieu~ for Religious about religious discipline. Young people ~oday have a high regard for sincerity. Empty conformity and routine, external action that is not .the spontaneous expression of a deep, personal, religious life,. seem odious to them. Hence, when the material practice of a minor rule becomes a serious breach of its spirit and of charity, generous youth is shocked. Although this desire in the young for "truth". must be purified, still it does have its origin in the Gospels. Hence, some novice-masters are training their charges by showing how each rule and observance is really linked up with the Gospels. This is something very opportune today. Also, it is a sign of a deep under-standing of, the rule that some communities no longer consider it necessarily a sacrilege to suggest a change or modification of their constitutions. Certai'nly wisdom and holiness are required to make such changes but it is not wisdom and holiness to refuse a priori any change whatever. This is more in evidence still when there is ques-tion ¯ of the custom book. Some recent religious congregations" of women, for fear of becoming frozen to their custom book, ,have stipulated in their constitutions that they will have none at all. Many others are seriously revising and adapting their custom books to present circumstances. 1) Vow of Pouertq. The most serious problems of adaptation today concern the vow of poverty. Economic conditions in the world have so changed and developed that poverty itself and the con- ~cept of poverty are not the same any more as they were in former cen-turies. Poverty is essentially a liberation and an imitation of the poor Christ, but it must also conform to poverty as it is really prac-ticed by the poor. H~nce there are trends towards sharing the inse-curity of tl~e poor, towards living in smaller communities and thus avoiding large buildings, which give the impression of wealth, towards doing as the poor of the vicinity do, for example, by sending the sick to the hospital and even to the common wards in the hos-pital. Contemplatives in particular are facing acute financial diffi-ties at present and they are solving them b'y doing work for which they are paid. These problems of poverty are being carefully studied. 2) Vow of Obedience. The reproach is sometimes made that the vow of obedience promotes childishnes and, immaturity, that it does not allow for a proper "development of personality." However that may be, it is true that obedience must be solidly grounded dog-matically, the judgment must be rightly formed, and the virtue of prudence must be exercised. Obedience should be a school of ma- 3O8 November, 1951 CURRENT SPIRITUAL WRITING turity. Obedience is a holocaust, but not less a human act. 3) Vow of Chastity. There is scarcely anything that could be changed here. Considerable !mprovement has been made in giving young religious before their vows the necessary information on this subject, psychological more than anatomical. This instruction is not complete unless there is filso given young religious sonde idea of the Christian beauty of chastity and its exceptional value as a means to perfection. Of Spfritual Means In the second report Father Reginald Omez, O.P., makes some pertinent suggestions on adaptation and renewal in the realm of spir-itual means. 1) Vocal and Mental Prayer. In recent years the faithful have come more and more to understand and appreciate the liturgy. They are gradually centering their devotion on the Mass and Office. Often they actively participate in the Mass. Religious must not obstruct but rather co-operate and join in this return to the great traditional devotion of the past, and hence they should adapt their customs accordingly. Making use of the vernacular: shortening the long vocal prayers, choosing prayers of significance,--these are the things they must do, rather than continue monotonous, endless repetition ° of litanies, Paters, and Aves. ¯ The Office of the Blessed Virgin or the Rosary with its.mysteries is a good substitute for long, vocal prayers whose content belongs perhaps to another age. Mental prayer must always' be emphasized, but it should be given a more doctrinal con-tent. There is a happy return to the Holy Scriptures and the liturgi-cal books for mental prayer. " Su'rely improvements can be made on the questionable practice of reading aloud'the points, of meditation from a book, a relatively recent practice among religious. 2) Examination of Conscience. Today there is some opposi-tion to the examination of conscience among young religious, who consider self-examination something morbid, egocentric, and harm-ful. They dislike certain outmoded formulas Of examination; they detest casuistry and moralizing. They like to follow the inspiration of the moment; they say it is the intention and the charity perme-ating the act that really count and all the rest is of little importance. The examination of conscience must be retained, but the manner of doing it can be brought more up-to-date and improved by making use of the light of modern psychology and customs and by employing the better understanding we have today of modesty, humility, obedi- 309 AUGUSTINE KLAAS for Religious ence, and other virtues. 3) Mortification and Penance. Penance and mortification will always be necessary means for holiness and for the apostolate. They cannot be entirely replaced by the apostolate. However, certain types of corporal penances, seem to be no longer adapted to piesent-day temperaments or living conditions. Physically the young today are capable of great effort and fatigue when urged on by various motives, such as war. It is on the mental and nervous side that the modern tempo of life takes its toll. For this reason, more sleep is needed. Penances, therefore, that would impair mental hygiene or harm the nerves should be avoided. Also, some forms of penance are consid-ered more or less silly by the young today or at least hard to {~nder-stand. For these, others should be substituted that are more in con-formity with the generous spirit of the youth of today: for example, the giving up of certain bourgeois comforts among religious, com-forts which were suitable to another age. Furthermore, young men, used to army life, are sometimes surprised and scandalized by the soft 'comforts and conveniences found in religious houses, things that they had long ago given up. It seems that modern penance sb, ould be in the direction of work for others, manual labor, especially the menial tasks of doing the dishes, etc., where there is little risk of the sort of pride that often goes with spectacular and attention-draWing penances. 4) Retreats. Retreats are very much needed today, as well as days of recollection. .It seems that they should not be overburdened with too many exercises, but that there should be more time for the personal task of reflection and contemplation. 5) Recreation. Recreation must relax the nerves. Religiotis given to a sedentary life must be allowed suitable athletic games to exercise their muscles. Many dit~iculties of health, morality, and sp'irituality arise from the lack of normal physical development. Modern inven-tions, such as movies, radio, and television, can be used prudently for recreation, instruction, and information. Of course, the religious spirit must not suffer from these things; hence, superiors must be vigilant to correct abuses. A Year of Transition The third report is made by Father Daniel Albers, O.M.I., who suggests for all active apostolic orders and congregations a year of transition from the quiet life of the seminary to the busy ministry. This year would be the equivalent of the tertianship of the Society of. 31o November, 195 l CURRENT SPIRITUAL WRITING Jesus and. of similar practices, in some other religious institutes. The objective of such a transition.period of time would be a deepening of the spiritual life and, under experienced direction, a gradual intro-duction to the life of the apostolate. It is applying to religious com-munities what Pope Plus XII has recently suggested for the diocesan priesthood in the Encyclical Menti Nostrae and has himself put into practice by founding' the seminary of St. Eugene in Rome. Another desideratum is that after four or five years of the ministry the young priests be brought together once more to reflect on their spiritual and apostolic life in.order to balance and deepen both. These first years of the active ministry are extremely important ,and often set the pat-tern for the rest of life. From Reoue des Communautds Religieuses-- In the June-August (1949) number of this Belgian magazine for religious there is an opportune article by a superior general of a congregation of women on'the relations that should obtain between religious and the lay women who share their works of charity and education. An insufficient number of vocation's and tile multiplication and expansion of religious works make the present elnploying of layfolk a necessity. These lay helpers are not a necessary evil, nor persons to be merely tolerated, since they can make a real dontribution, sup-plementing the work of the religious themselves. Rather the hiring of lay help is somethng good and in accord with the Holy Father's call to Catholic Action. Religious are giving lay women an oppor-tunity to heed that call. How bring about a close collaboration between religious and lay women employees? First of all the latter must not be too numerous, since the work must retain its exterior and interior character as an institution conducted by rehglous, Lay helpers must also be carefully chosen. They must be competent, something not always indicated by the adademic degrees they may have. Their morals must be above suspicion, their practice of the Catholic religion active. They must have or learn to ,have a sense of responsibility, be supernaturally zealous and self-'sacrificing in their .work, humble, submissive to the regime of the institution, and prudently .a.postoli.c. The religious making the selection, must never, through a mistaken sense of charity, sacrifice the common good to. the particular. 311 AUGUSTINE KLAAS Review ~o~ Religto,,s What are the duties of religious towards the lay helpers who share their work? Lay helpers are not underlings, but ~olleagues. They are not under the Sisters but at their side. Therefore, they should be treated with every regard that religious would wish for themselves--with politeness, friendliness, charity, tact, etc. Reli-gious should see tO it that their associates receive from others the respect, obedience, and good will due them-. Their quarters, dining-room, and the like, should be clean, have at least a minimum of com-fort, and even a little beauty. They should give lay helpers material assistance. The author is not speaking here of obligations in justice--that is taken for granted --but over and above this religious should exercise a spirit of sisterly charity, especially in little things and in the manner in which they deal with them. If they show this charity, their helpers will spon-taneously and generously offer themselves f6r extra work: for ex-ample, as substitutes for religious, impeded from thei~ tasks for one reason or another. ' Religious owe lay helpers intellectual assistance. Teachers meetings, personnel meetings, discussions, etc., must be well organized and directed, so that they may benefit all by practical, definite con-clusion~. Suitable books, magazines, newspapers should be put at the disposal of lay helpers. Their opinions and ideas should be re-spected and humbly adopted if they are good and apropos. There should be no narrow-mindedness amorig religious as t'o whose influ-ence should predominate in the school or hospital. Neither should compete for influence, but both groups should work together in a great spirit of active Cfiristian,charity. Religious owe lay helpers moral and spiritual assistance. This is done mainly by the charitable way they do a service, for instan'ce, give a book, or some information, or a word of encouragement. They should visit a lay helper who is ill and also her sorrowing fam-ily. Much good can be done by a smile, a word here and there, a bit of advice given opportunely. They must never be too busy to give a friendly welcome .to lay helpers, even though it distracts from work and causes them to lo~e the trend of thought for a moment. A cer-tain holy religious used to say to every knock at the door: "The ,Be-loved is never disturbed." Another way to assist lay help morall!y is to furnish them an opportunity for a retreat. Conclusion: there should be union in charity, team-work in humility, joy in sacrifice, and forgetfulness of self. This is the pro-gram of the Master, a sure pledge of success. 312 November, 1951 CURRENT SPIRITUAL WRITING From L'Osservatore Rornano~ In the February 4, 1951 number of L'Osservatore Romano ap-peared an important article entitled "Christians, be more prudent!" Written by Monsignor Alfredo Ottaviani, the Assessor of the Holy Office, it is a plea for greater prudence in judging favorably certain extraordinary religious phenomena seemingly widespread today. It is a message of particular significance for religious, whose guidance in these matters is often sought by the faithfql. No Catholic, he says, denies that miracles are possible and do take place. They have a purpose, have been in the Churdh from-the beginning, and do actually occur today. But they must be strictly authenticated, or they will discredit true miracles. Christ himself warned: "False christs and false prophets" ~¢ill arise who "will show great signs and wonders, so as to lead ast'ray, if possible, even the elect" (Matthew 24:24). Hence, it is the right and duty of the Church to pass judgment on the truth and riature of events and reve-lations which are claimed to be due to a special intervention of God. True children of.the Church will submit to this .judgment. Fifty years ago'the Church had to warn against scientism and positivism, which scoffed at these so-called superstitions of the dark ages. Today, the tendency is in the other direction: people are too credulous and uncritical in their judgmen't of extraordinary hap-penings. They hanker for and run after these things even though they may not at the same time be practising Catholics. Sometimes persons ignorant of the Creed pose as ardent apostles of this sort of religiosity. They even criticize and condemn the ecclesiastical au-thorities for not enthusiastically running along with the crowd. The obedience of Catholics in this matter too often leaves much to be desired. Monsig.nor Ottaviani cites some recent deplorable instances of credulousness in Italy, France, Belgium, Germany, and the U. S. A. (Necedah). These errors and aberrations are not surprising if we remember that religious sentiment has also felt the effects of original sin. There-fore, religious sentiment, to be sound and useful to man, must be guided by reason, nourished by grace, and controlled by the Church. I quote the following important passages from the London Tablet's (February 24, 1951) translation of this document: "The period through which we are passing stands between one of two excesses: open, inhuman irreligion or unbounded, blind re- 313 AUGUSTINE KLAAS Reuieto /: or Religious ligiosity. Persecuted by the supporters of the first and compromised by those who uphold the second, the Church does nothing more than repeat her maternal warning. But her words remain unheard amidst denial on the one hand and exaltation on the other. There is no doubt that the Church does not wish to cast the wonders which God works into the shadow. She merely wants to keep the faithful watchful concerning what comes from God and what does not come from God, and Which can come from His and our adversary. The Church is the enemy of the false miracle. "A good Catholic knows from his catechism that th~ true reli-gion rests in the true Faith, in Revelation, which ended with the death of the last Apostle and has been entrusted to the Church, its interpreter and custodian. Nothing else necessary to our salvation can be revealed to us. There is nothing more for which we must look. We have everything, if we wish to make use of it. Even the most accredited visions can furnish us with new motives for fervor but not with new elements of life or doctrne. True religion abides essentially, apart from in the conscience, in the love of God ~ind the consequent love of our neighbor. And, more than in acts of wor-ship and rite, the love of God consists in doing the will of God, obeying His commandments. This is true religion. "A good Catholic knows that in the saints themselves the nature of sanctity is not composed of the preternatural gifts of visions, prophecies, and wonders, but in the heroic exercise of virtue. That God should in some way authenticate holiness by miracles is one thing, but that holiness consists in performi.ng miracles is another. We must not confound holiness with what can be and is, as a rule, an unmistakable sign of holiness, but not always sufficiently clear so as not to need the necessary supervision of religious authorities. "On this point the teaching of the Church has" never been equivo-cal. The man who turns back to events of dubious interpretation rather than accept the word of God loves the world more than God. Even when the Church authoritatively canonizes a saint, she does not by this act guarantee the preternatural character of all the extra-ordinary facts connected with his life. Still less does she approve all his personal opinions. By the same token she gives even less guaran-tee to all that is written, often with unpardonable levity, by biogra-phers with more imagination than judgment. "We repeat that in order to be religious, it is necessary to be so in proper fashion and as a matter.of duty. In order to be good Cath- 314 November, 1951 CURRENT SPIRITUAL WRITING olics and devout people we must act with all the attention" with which we act when applying ourselves to the most serious things of life. Incredulity 'is just as harmful to the sincere believer as credulity. True, it is not everyone wh6 can form his own opinion on every point. But what are the Bishops and the Pope for? "It is a strange thing: no novice would dare to buid a house by himself, tailor his own clothes, make himself a pair of shoes, or cure himself of a sickness. Yet when it is a question of religious life, people reject all authority, refuse to place any trust in it, even distrust and disobey it (vith impunity.'. "For the last ten ~ears, while the religious authorities have re-mained hesitant, the people have acted hastily and busied themselves with wonders which, to say the least, have not been verified. Speaking honestly, we must admit that such events may be expressions of natural religious enthusiasm. But they'are not Christian events, and they give a frightful pretext to those who are out to discover at all costs the infiltrations and survivals of paganism and superstition in Christianity, especially Catholicism. Just as wrongdoing may in-sinuate itself in our daily lives, so may error insinuate itself into one or the other individual Catholic, a thing which causes no wonder to those who understand what man is. But just as sin must be recog-nized as sin if we would free ourselves from it, so too, in the case of error, we must recognize it as such. Just as the Church has the power to forgive sins, so has it also been commanded by God to redeem us from error. "Let Catholics hear the word of God which the Church, and the Church alone, preserves and repeats whole and incorrupt. Let them not run like sheep without a shepherd after other voices seeking to drown the voice of God when it is true that they oppose the voice of the Church. We have Holy Scripture, we have Tradition, we have the Chief Shepherd and a hundred other shepherds next door to our homes. Why should we offer the spectacle of fatuousness or un-healthy exaltation before those who oppose and despise us? 'Chris-tians, be more prudent,' wrote Dante in his day. 'Do not be like feathers that bend tb any wind.' The great poet urged the very same reasons that we give today: 'You have the Oldand the New Testa-ment, and the Shepherd of the Church to guide you.' Dante's con-clusion, too, is the same as ours: 'This is sufficient for your salva-tion' (Canto V, vv. 73-77)." 315 I-low !:o Think and Ac : about the Race Problem Gerald Kelly, S.J. THE title of this article was suggested by the simultaneous recep-tion of two pamphlets: How to Think about Race, by Louis J. Twomey, S.J.; and Fi:tg Wags to Improue Race Relations, by Frank A. Riley: The word "problem" 'is not in either pamphlet title, but the fact of a problem is very much in both author's minds; they wrote their pamphlets to help solve a problem. Both pamphlets refer explicitl~) to the Negro problem, but their content applies equally to the problem of discrimination against other minorities, such as the Mexicans, the Japanese, the Chinese, and so forth. My remarks will also be directed to the Negro problem, but they too can be applied to the other problems. The Problem In thinking about the race problem, the first thing to do is to recognize that there is a problem. Some people believe--or would like to believe that there is no problem. When you mention the Negro problem to them, they look puzzled, raise their eyebrows a bit, and ask icily, "'Is there a Negro problem?" Others admit the prob-lem, but explain it very simply by saying: "There would be no prob-lem if the Negro would keep his place." (These, incidentally, do not say "Negro.") No unbiassed and even moderately well-informed person can fail to see that we have a race problem--or, to be more specific, a Negro problem. And it consists not in the fact that the Negro will not keep his place but rather in the fact that white people will not let him have his place. The two-volume work, An American Dilemma, by Gunnar Myrdal, is a scholarly, factual proof of the ex.istence of the problem. And hundreds of books, pamphlets, and articles that have appeared within the last decade or two give further evidence, not only of the existence, but of the magnitude of the problem. To see that we have a Negro problem, one has but to consider what ought to be and what is the status of the Negro in the United 1B0th pamphlets are published by The Queen's Work, 3115 South Grand Boule-vard, St. Louis 18, Missouri. 316 THE RACE PROBLEM States. There is always a problem when the is falls below the ought to be. There is a problem in our personal spiri,tual lives when our conduct fails short of our standards; there is a problem in our social order when the income of the working man is not what it should be; and there is a problem in millions of personal lives and in the social order of the nation when an entire race is daily accordei5 a treatment that is contrary to the laws of God and of the nation. What ought to be the status of the Negro? Like other men, he has a human nature and he is destined, through the providence of God, for heaven. This common nature and comm6n destiny should unite men. By reason of their' common nature and common destiny they are one family. This unity is expressed through love in the natural order, and in the supernatural order through charity. And love (charity) expresses itself through kindly thoughts, prayers for one another, words of courtesy, mutual co-operation, helping one another in need, and so forth. This bond of love joins all men; the commandment of love knows no distinction of race. Like other men, the Negro is a human person, a distinct indi-vidual; and by reason of his human personality he is the subject, not only of duties, but of inviolable rights. He has the same right as other men to say "mine," and to have what is his respected .by other men. He has the same right as others to worship God. He has a right to life and liberty as long as he is not proved guilty of crime. He has a right to equality of opportunity to make a decent living, to develop his talents, to marry and provide for his family, to enjoy recreational facilities, to have his share of honor, and so_forth. These rights, conferred by God, are confirmed by the law of the nation when it makes the Negro an American cil~izen. And to these rights, the nation either adds civil rights or guarantees equality of opportunity in ob-tai~ aing civil righti. What is the status of the Negro in the United States? He is segregated--forced to live apart from the white man--and thus the law of union is violated; he is discriminated'against--treated as an inferior--and thus the law of equality is violated. His life is les.~ secure than the white man's; he has less opportunity to obtain the 'necessities and comforts of life. He is more readily arrested and more easily convicted. On one streetcar he finds a sign, "This space re-served for our colored patrons"; on another, where no printed sign is displa~'ed, he finds "unwelcome" written on white faces. While traveling he has difficulty getting proper acco{nmodations and even 317 GERALD KELLY Reoiew for Religious getting food. .He must say "sir" to the white man, but he is called, "Johnny," "Doc," or "uncle." His house is a menace to his physi-cal well-being, and his congested surroundings are a greater menace to his soul's welfare. When he tries to move to another neighbor-hood, he is repelled by violence, thwarted by restrictive covenants, or humiliated by the exodus of prospective white neighbors who flee him as 'they would a contagion: He sees his children denied educa-tional opportunities, his wife and mother denied the courtesies ex-tended to other women. Even in his worship, he must have a "spe-cial" church or a "special" place in the white man's church. These and scores of other insults, humiliations, frustrations, are the daily fare of the American Negro. Not that all the abuses are practised eveiywhere and by everyone; but the general pattern is so common, even in the North, that some.unprejudiced scholars do not hesitate to call it our greatest national scandal. It is not an acci-dental pattern; it is a calculated system of oppression and contempt. Perhaps the scholars just referred to were not conscious of the theological meaning of "scandal," but Catholics should be definitely° conscious of this. Theologically, scandal is an occasion of spiritual harm to the neighbor. Scandal is very seriously involved when white Catholics practice racial segregation and discrimination; because their conduct makes it very difficult for Negro Catholics to preserve the faith and well-nigh impossible to convert Negroes to the faith. There can scarcely be greater scandal than this. From what I have written (which is just a brief repetition of what has been said and written often and more forcefully by others) it should be evident that we have a problem. Despite. the fact that recent years have witnessed a strong trend against discrimination and some improvement in the status of the Negro, his condition is still not what it ought to be. He is still l~he victim of a policy which was described in a report issued by the Sacred Congregation for the Propagation of the Faith as a "grave derogation to the Christian concept of the individual's inherent dignity.''2 This policy involves contempt, hatred, and scandal. And the responsibility lies not with the Negro victim, but with the white people who either willingly perpetuate the policy or negligently refuse to do what they can to stop it. 2The report is printed in pamphlet form under the title The Catholic Church and Neproes in the United States. It can be obtained from the Catholic Interracial Coun-cil of Chicago, 21 West Superior Street, Chicago 10, Illinois. Five cents for single copies; four cents each for 100 or more: special rates on orders for 1000 or more. 318 Not~ernber, 1951 THE RACE PROBLEM How to think about the Negro problem? I said tl~at the first thing to do is to recognize the problem. A second thing'is suggested by another statement in the ~eport of the Sacred Congregation for the Propagation of the Faith. The report says that the "thought of a wide, general conversion of the Negroes to the Catholic Church is an illusion until and unless the attitude of American Catholics-~clergy and laity--is cornpletelg purified of approval of the segregation pol-icg or of the many deprivations of educational opportunity, of fair employment, and of decent housing that arise as a result of it." The words I have italicized indicate the second step in thinking cor.rectly about the Negro problem: we must disapprove of the segregation pol-icy, which is, in fact, a colossal violation of, justice and charity. Such disapproval, incidentally, is not a counsel of perfection; it is a strict duty, and a serious one. What to Do An evil is not removed merely by recognizing its existence. Something constructive has to be done. "But," an individual will say, "I am so small, and this evil is so great and so widespread.How can I do anything about it?" Actually, there is much that any in-dividual white person of good will can do regarding the Negro prob-lem; and it is my purpose, taking a cue from Mr. Riley's pamphlet, to indicate some of these things here. It may be noted that much that I say seems to have no special pertinence to religious. Yet it does pertain to religious, as well as to other people, and in one sense at least it has a special application ~o religious, because religious by rea-son of their position in the Church have an influence for good or bad that is definitely special. A constructive solution to the Negro problem must work "from the inside out." I mean that it must begin with correct attitudes, with an inner spirit that will be the soul of external action. Vast numbers of people do not have this inner spirit. As Francois Mauriac states forcefully in his Life of Jesus, at the conclusion of the chapter on the Samaritan woman: "He tarried for two days in the midst of the outcast Samaritans, thus giving his followers an example which was to be transmitted in vain to the rest of the world. For if there is a part of the Christian message which men have refused and rejected with invincible Obsti-nacy, it is faith in the equal value of all souls, of all races, before the Father who is in heavem" The indictment is dreadfully true, but it does not make our case 31'9 GERALD KELLY " " Review ?or Religious hopeless. Even the devil of racial hatred must yield to prayer and self-sacrifice., That is why Fifty Ways of Improving Race Relations insists much on the need of prayer, of prayer "that light may shine in the dark areas of white men's minds, that the race heresy may be put down." Any one of us has this power of prayer, and we can use it to beg for ourselves and others a vital appreciation of the truths of reason and faith that are the foundation of racial amity and justice. Many white people, it is said, are. not malicious; tl~ey simply have such an aversion for the Negro that they abhor the very thought of living with him on equal terms. I admit the existence of this psy- ¯ chologicaI problem. Yet it seems to me that it can be and is overrated.: It is not substantially different from the problem of aversion as it is sometimes experienced by one white person towards another, even .by one religious towards another. Morally speaking, the aversion itself is merely a feeling, and as such it is not culpable. Neverthless, since the fostering of this feeling can be the source of great' harm, it must be disciplined like other dangerous emotions, and proper means must be taken to eliminate or to temper it. And here again a first remedy is prayer. It should not be too much for anyone to ask sincerely for the grace to act according to Christian principles, despite'a feeling of antipathy. After all, we do this regularly when we pray for the grace, to preserve.chastity, despite strong contrary feelings. Many students of the rac~ problem say that aversion to the Negro springs from ignorance and that it disappears or.subsides when one gets to know the Negro. Some white people who have lived near Ne-groes for many years might answer this by saying that no one knows the Negro better than they, yet their knowledge has not affected their aversion. I think that one might legitimately question whether such people really know the Negro.' Real knowledge of a person im-plies something more than just being near him. Real knowledge comes in friendship, from getting under the surface into a man's heart and his feelings. The system of segregation and discrimination is itself a block to such knowledge; and it perpetuates a vicious circle by which aversion fosters segregation and segregation fosters aversion. More than twenty years ago Father Francis J. Gilligan wrote in The Morality of the Color Line:s 3This book is out of print. It is a real pioneer study--and a very capable one-~- of race relations in the light of Christian moral principles. Father Gilligan is pro-fessor of moral theology at the St. Paul Seminary, St. Paul, Minnesota. He has for many years been Chairman of the Governor's Interracial Commission of Min-nesota, a commission that has done very constructive work in the.matter of race re-lations and that has published some splendid leaflets and booklets. 320 No~ember, 1951 THE RACE PROBLEM "To be forced always to seek a restaurant on th~ rear street, to be placed'always at a table in some alcove, to be compelled always to accept a se~at in the gallery of a .thea.tre, to be denied access to every respectable and standard hotel, to be driven constantly to tax one's ingenuity to secure a reservation in a Pullman, are conditions Which would occasion in every man, and the Negro is no exception, anger and despair. A white person probably can never fully realize the anxiety and hesitancy which the Negro experiences almost daily in trying to satisfy conventional needs." Father Gilligan is undoubtedly correct when he says that prob-ably a white man can never [ull~t appreciate what the Negro experi-ences. Nevertheless, any white man with good will and a good imagination can learn much by using what psychologists call "em-pathy"-- namely, by putting himself in the Negro's place, by trying to feel what the Negro feels in the various frustrating circumstances that make up the pattern of discrimination. "Psychologically, this cultivation of a strong "fellow-feeling" is perhaps the best antidote for aversion, because one powerful emotion tends to neutralize the "other. Also, deep feeling for the Negro stimulates constructive action in his behalf. Some of the greatest strides towards interracial justice have been made by ~¢hite men who had the power of sharing the hurt feelings of the Negro.' .To stimulate this "fellow-feeling," it helps to read a good auto-biography, like Dar~ $~mpl~on~, by Elizabeth Adams. For the same purpose--but to'a lesser ~legree, because the personal element is wanting--it is useful to-get a complete picture of the wrongs "done the Negro by reading An American Dilemma, or at least the con-densation of this work, entitled The Negro in America, by Arnold Rose, one of Myrdal's collaborators. I would not recommend these two works, however, without adding the caution that their other-wise. scientific and morally wholesome tone is marred, by the section that recommends artificial birth-control as a means of solving the problem ot: "Negro overpopulation." (See Myrdal, I, 175-181; Rose, 60-61.) (Before I leave the subject of aversion, I should like to add that the white man has no monopoly on it. The Negro too has an aver-sion for the white man--and understandably so, in view of what he has suffered. But, like the white man, he must be willing to put aside or temper this aversion in order to establish a Christian system of race relations. I am not stressing this here because my main con- 321 GERALD KELLY Reoiew for Reliqious cern is with indicating things that white people can and should do as regards the Negro.) From the inside to the outside--that is, from thoughts and feelings to words and actions. ~ prime rule of speech is to avoid what reasonably offends, other people. On the basis of this rule, a Negro should not be called a "nigger," and a Negro woman should not be referred to as a "negress." Both words are offensive to Negroes, as are many others that need not be mentioned here. The best way for anyone to keep this rule is to abstain entirely from using the words, because if white people use them among themselves when speaking about the Negro, they very readily use them when speaking, to the Negro. Another basic rule of speech is to be extremely careful about repeating unverified and disparaging rumors about the Negro. "Seldom in the history of mankind," wrote Father Gilligan, "has any group been more widely misrepresented, misunderstood, and handicapped by popular rumors than the American colored group." Accepting such unfounded rumors is rash jiadgment; passing them on to others is calumny. As regards both speech and conduct, I should like to stress one. point that is of particular interest to the moral theologian. In our theological treatises on the virtue of charity we make much of what are called the common signs of good will and courtesy. (Cf. "On the Duty of Loving the Neighbor, Especially Enemies," in REVIEW FOR RELIGIOUS, VII, 299-312.) These are various little gesture~ and words that are due to all fellow-citizens, fellow-workers, neighbors, and so forth, and not merely to one's'special friends. I think it is very important that every individual white person be conscious of this duty when he is dealing with Negroes. If he says "sir" to a white man, he should say "sir" to a Negro; if he tips his hat to a white woman, he should also tip his ha~ to a Negro woman; if he says "good morning" to white neighbors, he should say "good morning" to his Negro neighbors; if he shakes hands with a white person to whom he is introduced, he should shake hands with a Negro under the same circumstances. In themselves these are small things; and any individual with good will can do them. Yet, failure to use them can cause deep hurt and humiliation, whereas their use can cause genuine elation to those who have been constantly denied them. Moreover, they manifest just what is needed to improve race relations:, good will and respect. The foregoing are ways in which any white individual can help to improve race relations, even though others do not co-operate with 322 o November, 1951 THE RACE PROBLEM him. But for any grand-scale reformation of the social order, there must be group action, as our recent Popes have stated so often. Fiftg Ways to Improue Race Relations contains many suggestions for par-ticipation in group action: for example, by be!ping'such organiza-tions as the National Association for the Advancement of Colored, People, the Urban League, various interracial councils; by .voting for good social legislation, by joining with others to urge Congressmen to promote such legisla~tion, by signing petitions to have Negroes admitted to schools that make a policy of excluding them, by joining in protests to owners of stores, restaurants, and hotels, that discrim-inate against Negroes; 'and so forth. By these and various other ways the apparent insignificance of the individual can become a very sig-nificant force in establishing a Christian social order in our race rela-tions. Specigl for Religious In themselves these points, as I mentioned previously, have no special pertinence to us as religious. Ye.t, since they pertain to all persons of good will, they certainly pertain to us, too; and we can and should carry them out in our personal lives. Moreover, they have a verst special pertinence to us because of our position of leader-ship among Catholics; we are expected to teach Catholic doctrine by word and example--and one might say, particularly by example. The best argument against segregated schools is to have our own schools unsegregated; the best way to denounce segregation in wor-ship is to have no color line in our own churches and chapels; and the best way to condemn discrimination in professions is to have our own convents and seminaries wide open to all qualified appli-cants, irrespective of race. And certainly the best--if not the only--" way to inspire youth to practice justice and charity is to be gracious exemplars of these virtues in our own daily lives. The effects, good or bad, of even our smallest public actions are tremendous. The Priest for May, 1951, published an article entitled "Black Priest," which contains the reflections of a Negro convert studying for the priesthood. Two incidents recounted in the article indicate the effects of even our small actions. On one occasion, when the author had returned to his home in the South for the funeral of an aunt, two white women, one of them a nun, came to visit him. 'On another occasion, while he was driving with some of his colored friends, he stopped to visit a monastery, . and the superior insisted °that he bring his friends in and treated them with true monastic hos- 323 QUESTIONS AND ANSWERS Reoiew for Religious pitality. These courtesies had a profoundly salutary .effect on his friends, helping them to see that the Catholic Church is not "a white man's church." "These incidents," reflects the author, "may seem like little things, but what if that good Sister and other lady had not come to ~ee me? ~Yc~hat if we had been turned away from'the door of the mon-. astery? For one thing, I probably would have kept the promise I made to myself never to go South ~again. But the most serious result would have been that more souls would have been pushed farther and farther away from the Church. Those were two times when I was really proud 9f my fellow Catholics. May God bless them!" Ques ions and Answers --27~ I was the priest-advlser of a girl who entered the convent four months ago. A week after her entrance I sent her a Missal, which she had said she needed. I have not heard from her. Would you please print what my re~ action should be? The reaction might include a little pain,, but it need not include surprise. Gratitude is becoming a rare virtue, even among religious. The nunqber of those who take,time out to acknowledge favors re-ceived seems to be very small. In the present instance, the girl may have failed to acknowledge the Missal because of restrictions on letter-writing in the postulancy. Restrictions are certainly necessary, but they should not be allowed to defeat the greater purpose of giving the young religious a well-balanced training in all the virtues. Superiors should see that the postulants and novices acknowledge gifts and favors or they should make some other provisions for such acknowledgements. All through our religious life much of our support is provided by benefactors. If young religious are not trained to express gratitude for small things they will not be properly grateful to benefactors When they hold positions of authority. m28-- One of our general councilors died recently. Our constitutions do not provide for the succession in place of a deceased councilor. What shall we do?' 324 November, 1951 QUESTIONS AND ANSWERS Canon 20 tells us to follow the style and practice of the Roman Curia when the law does not provide for a contingency. In this mat-ter of finding a successor for a deceased member of the general coun-cil, we have an indication of the style and practice of the Sacred Con-gregation of Religious in article 271 of the Normae of 1901 which reads as follows: "The councilors of the superior gerieral have a de-cisive vote in matters of greater moment. Such matters are especially the following: . . . 12° the substitution of another Sister until the next general chapter in place of a general councilor who has died, or was deposed, or is perpetually impeded." This article has been written into very many constitutions of lay religious (Brothers and Sisters), both before and after the ~romul-gation of the Code of Canon Law in 1917. Hence it offers a safe norm of action when the constitutions are silent in the matter. Frequently enough an article is added in modern constitutions to the effect that the substitute general councilor thus chosen by a ma-jority vote of the council takes the last place among the c6uncilors, not that of the deceased councilor; that place is taken by the coun-cilor next in order of election in general chapter. The other coun-cilors move up accordingly. ¯ m29-- We would like ÷o know whether, according to canon law,. it could be permitted for a good reasor~ to have the first profession of temporaryvows one year and two, three, or four days after [nvestlture? Canon 571, § 2 states that "the novitiate completed, the novice shall be admitted to profession if he be judged suitable, otherwise he shall be sent away." Commentators on the law, however, are agreed that a few days' deferment of the investiture for a good reason would not be a violation of the law. Such good'reasons would be, among others, the desire to have the investiture for all on the same day; or the desire to have both investiture and profession of vows on the same day; or because the retreat master was unavoidably delayed for two or three days. If the constitutions of a religious institute state that the superior is ap-pointed for a term of three years and that he may be reappointed for a further term in the same housemdoes this imply that the said appointed period of three years b~nds the superiors not to remove him from that posi-tion during the said time, either tooplace him in charge of another house 325 QUESTIONS AND ANSWERS ,Review [or Religious or to remove him altogether from authorifi/? Canon 505 does not necessarily require that a local superior be appointed for a period of three years, but merely forbids that he be appointed for a lo.nger period. The constitutions will determine the length of time a local superior is to hold office. Usually this is a period of three years, and, under normal circumstances, he should not be removed from that office. The common good, however, may re-quire his transfer to another house before the expiration of three years because his special abilities are needed there. Again, it happens occasionally that a religious is appointed local superior and, because of his incompetency, is a cause of serious harm to the community. Common sense dictates that such a person should be removed from office and not be allowed to complete a three-year term. Is it permissible for a religious appointed assistant to the master of novices to be one of the councilors to the superior in the house where pro-fessed religious llve? The assistant has very little contact with the professed religious since his duties confine him to the work of the novitiate. There are no regulations in the Code of Canon Law as to the persons who are appointed councilors to a local'superior. The con- ,stitutions may restrict this office, but unless they do; any professed member of the community may. be appointed to the local council. During passlontide is it ever permitted to remove the violet coverincj from the statue of the Blessed Virgin for one of her feasts? Or from the statue of St. Joseph when his feast occurs during that time? Or from any other statue at this season? During Passiontide it is not permitted to uncover the statues if the feast of the Titular, or of the Dedication of the Church, or of St. Joseph occur (S.R.C. decree 3396). However, if out of devo-tion to St. Joseph, the statue of the saint is exposed off the altar (extra altare) during the month of March, it may be left uncovered dhring Passiontide (S.R.C. decree 3448 ad 1 I). 33 A week ago a young woman called at the rectory and asked whether I could find some rellcj[ous community that would take her as a candidate, as she feels that she has a vocation. This may seem strange,, but the girl is deaf, a~d I know of no community in the United States that will take her 326 Nooember, 1951 BOOK REVIEWS with this handicap. Hence I'm writing you to see whether you can help me find some order or congregation of women that will take this girl. We await an answer from our readers. 34 Do the candles used at Holy Mass and at Benediction have to be blessed.'/ There is no obligation to bless altar candies (to ~e used at Holy Mass and Benediction) but it is fitting to do so. They may be blessed either on Candlemas Day (February 2) or at any other time. On Candlemas Day the form given in the Missal under that date should be used. At other times the form to be used is that given in the Roman Ritual (VI!I, 3). Book Reviews OFFICIUM DIVINUM PARVUM. German-Latln text. Fulda Conference. Herder-Pusfef, 1951. Pp. 569. Price not given. The press recently carried a not~ to the effect that the bishops of Holland have secured permission to edit a vernacular Office for all Dutch Sisters not ofili~ed by Rule to the recitation of the Divine Office. The notice has special 'relevance to the book here, noticed, inasmuch as the Fulda Conference of Germany secured such permis-sion and has published a shortened breviary for the optional use of all German Sisters not obliged to recite the Divine Office. This O~cium Pacou/o (I was informed) has be~n adopted by some eighty-thousand Sisters in a short time. One can easily see why. This handy edition has a Latin text of the "New" Psalms on the left-side, a German one on the right; the Psalms are in the transla-tion worked out by Romano Guardini. The entire arrangement strikes a good balance between the variety of the Divine Office and the brevity of the Little Office of the Blessed Virgin. The bishops' endorsement recommends the book for public Sunday Vespers or Compline.--GERALD ELLARD, S.3". ST. CLARE OF ASSISI. By Nesta de Robeck. Pp. vii q- 242. The Bruce Publishing Company, Milwaukee, 19SI. $3.S0. This is perhaps as authentic a biography of St. Clare as can be written from the meager reliable sources that are available. The Life contains only 139 pages, but it is well written and interesting and 327 BOOK REVIEWS Reuiew for Religious documents are frequently quoted. The first chapter is the history of Assi~i from Before Christ to the thirteenth century. The second covers her childhood and youth up till the time she adopted the way of life of her fellow-townsman, St. Francis. The third shows how she formed her life along the lines of that of Francis and what a deep impress his last years and death made upon Clare and the Poor Ladies who followed her. Chapter four speaks of her personal sanctity and dealings with the pope. Chapter five describes how her influence and holii~ess irradiated out to the numerous new members and houses.of the Second Order ot: St. Francis, who all looked to her as their mother. The final chapter presents her in the full maturity of ber sanctity, her last years, death, and glory. Five Appendi~es make up the last half of the book: the Office of the Passion, the Rule of St. Clare, the Testament of St. Clare, the Cause of Canonization, the Bull of Canonization of the Virgin, St. Clare. There is a three-p~ige bibliography, a two-page index, and eight excellent plates. The sp!rit .of gqntleness and charity in the service of Lady Poverty. was the spirit St. Francis passed on to St. Clare and her Poor Ladies. That spirit lives today in St. Francis' sons and daughters all over the world. Those who have any contact with them catch something of it. So will those who read this book.--C. A. HERBST, S.J. DEVOTEDLY YOURS. By Sister Berfrande. Pp. 400. Newman Press, Westminster, Maryland, 19SI. $3.7S. Sister Bertrande, the author of The Education of Sisters (re-viewed at length by William J. McGucken, S.J., in the first issue of the REVIEW FOR RELIGIOUS, January, 1942) and director of Maril-lac House of Chicago, the large social center of the Daughters of Charity, may not be the greatest letter-writer in history, but she has left in Devotedly Yours, a very'interesting batch of letters. Intended originally "for Sisters only," her letters tell her com-munity in Chicago about all there is to tell of her extended and cir-cuitous Holy Year Pilgrimage that included the far-flung houses of Charity in France, North Africa, the Holy Land, Italy, England, and Ireland. The letters reveal zest for life, a sense of humor, abil-ity to recount anecdote and describe vividly, and devotedness and gratitude to her religious congregation. The author's wish should be fulfilled. "May these letters influence others as the journey influ-enced me: The Holy Lanai made of me a better Christian, Rome 328 November, 1951 BOOK NOTICES made of me a better Catholic, Paris made of me a better Daughter of Charity."--J. E. BREUNIG, S.J. BOOK NOTICES As a child, Helen Caldwell Day knew the sting of poverty and discrimination in her home in the South. Full of ambition she went North to enter nurses' training. Through realities on duty and trivialities off duty, she learned both the fulness and the emptiness of this life. She became a Catholic. She was married, saw her hus-band arrested and taken to prison, and after months of loneliness became a mother. She learned--what she had not known as a child --that there are white people with whom a Negro can live on terms of equality and genuine friendship. She tells about these and many other things in COLOR, EBONY. (New York: Sheed and Ward, 1951. Pp. viii + 182. $2.25.) THE CONVENT MIRROR, by Very Rev. Frederick T. Hoeger, C.8p.S., is a series of conferences for religious. It is the fruit of thirty years of retreats to priests, Brothers, and Sisters. They were written to help religious love their vocation ever more and more. The author himself notes in the preface that "He is inclined to go to extremes to keep from religious life the least ill-repute." (New York: Frederick PustetCo., 1951. Pp. 246. $3.00.) The fact that Emmanuel Doronzo, O.M.I., would take the trouble to translate the DICTIONARY OF DOGMATIC THEOLOGY is in itself a guarantee that the book is worth while. A generous sampling of the volume's contents confirms this judgment. The book thor-oughly covers dogmatic theology, as well. as providing much matter from associated branches of philosophy and theology. There are a good general bibliography, a concise synthesis of dogma, an outline of the history of dogmatic theology, helpful bibIiographies under in-dividual topics, and a complete index of entries. The present trans-lation, the first in English, is made from the second Italian edition. The authors are Msgrs. Pietro parente, Antonio Piolante, and 8alva-tore Garofalo. The translator has kept faithfully to the original text, but has r~vised the bibliographies in order to make them more useful to English readers. The format leaves nothing to be desired. (Milwaukee: The Bruce Publishing'Company, 1951. Pp. xxvi q- 310. $4.50.) 329 BOOK ANNOUNCEMENTS Reuiew [or Religious In LETTERS TO THE MARTYRS Helen Walker Homan gives dear illustrations of the abundantly verified statement that ours is an age of martyrs. She compares, the lives of early martyrs like Saints Stephen, Agnes, Ignatius, Sebastian, Lawrence, and others with heroes of our "day like Arhhbishop Stepinac, St. Maria Goretti, Car-dinal Mindzenty, and others. The epistolary cast of the book, as a series of letters to martyrs, may seem artificial to some and detract from the inspirational value of the book. (New York: David McKay Co. Inc., 1951. Pp. xii -]- 236. $3.00.) ONE AND HOLY, contains three lectures by Karl Adam to mem-bers of the Una Sancta movement in Germany who are making real efforts to build a bridge between Lutherans and Catholics: "The Roots of the Reformatign," "How Luther Left the Church: the Pos-sibility of Reunion," and "How is Reunion to be Achieved." The author shows how polemic has sharpened the differences and suggests that the basis of reunion may be found in a sympathetic investiga-tion of the conditions that gave rise to Luther. His viewpoint and practical proposals are worth thinking about. Cecily Hastings trans-lated the book. (New York: Sheed and Ward, 1951. Pp.' vii ÷ 130. $2.00.) In view of the Holy Father's recent Encyclical, "Heralds of the Gospel" (June 2, 195 I), touching again and with supreme author-ity on native cultures, native clergy, social prosperity, medical aid, lay missionaries, there is special timeliness in the translating of Father Danielou's books, The Salvation of the Nqtions (1949), and the present volume ADVENT, or the preparation for Christ and his saving message among all the i~amilie

Issue 6.4 of the Review for Religious, 1947. ; JULY i5, 1947 Theolocji~ns and Mary's Assumption ¯ ¯ . ¯ .', Cyril VOl_lerf "Thou Sl~alt T~e Duty of Open My Lips" " ~Richard L. Rooney Hearlncj Mass .¯ . ". . Gerald Kelly Silence. C.A. Herbsf The Will ÷o Perfection . Augustine Klaas Book Reviews Communications Questions Answered Decisions of the Holy See VOLUME Vl NUMBER REVIEW FOR,, REL! IOUS VOLUME Vl JULY, 1947 NUMBER 4 CONTENTS THE THEOLOGIAN AND MARY'S ASSUMPTION~Cyril Vollert, S.J.~ .1,93 OUR CONTRIBUTORS . ' 202 "THOU SHALT OPEN MY LIPS"mRichard L. Rooney, S.J . 203 BROTHERS' VOCATIONS . 206 CONCERNING COMMUNICATIONS . , . 206 GENERAL ASPECTS~OF THE DUTY OF HEARING MASS-- Gerald Kelly, S.J. . .x, . 207 SILENCEmC. A.' HerbSt, S.2 . 217 COMMUNICATIONS .0. ! . 222 THE WILL TO PERFECTION--Augustine Klaas, S.J .227 QUESTIONS AND ANSWERSM " 16, "Tiny Particle" Falls on,Communicant, , .". . 239 17. Annual Vacation for Sisters . 239 18. Obligation of Superior and Subject when 'Change Seems Desirable ¯for Reasons of Conscience . : . 242 19.-Disposing of Amputated Limbs ' 247 20. Term of Office of Mother Superior .i. . - ., . 247 21. Informing Bishop of Confessor's Absence . 248 22. Application for Faculties for Retreat . 248 23. "Singular" or "Plural" in Prayers for Deceased Sister . 248 BOOK REVIEWS-- The Three Ages.of the Interior Life: Teresa, 2ohn, and Theresa: Reflec-tions on the Sunday Collects of the Roman Missal . 249 BOOK NOTICES . . 252 DECISIONS OF THE HOLY SEE . 254 THE WORKS OF ST. JOHN EUDES . 255 REVIEW FOR RELIGIOUS, Jul'y, 1947. Vol. VI, No. 4. ~ublished bi-monthly: January, March. May, .~uly, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, .by St. Mary's College, St. Marys,Kansas, ~ith 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: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S~J. Editorial Secretary: Alfzed F. Schneider, S.J. , Copyright, 1947, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the autho£ Subscription~price: 2 dollars a year. Printed in U; S. A, Before writing to us, please consult notice oh Inside back cover. ¯ h oloc i n ary s:Assu .,- .,, ,- ~ 'o. ~ Cyril' Volleft, S:J. WHEN Christ °likened the kingdo~ of God to a graifi ~ o'f mustard, se~d -that eventually produces an. .~ ~mens~ tree, He was~undoubtedly foretelling the future,growthof ~His:.Church: The comparison, may algo serve to illhstrate the ever-increasing knowledge of divine revelation given to. the ~Church by Christ. Revelation,.as. Catholics well understand, came to an end with the death of the last apostle. But the rich treasure of divine truth was not fully grasped from,, the. beginning and is far. from being exhausti;cely~ comprehended today. This is the case espekially with those truths of faith that are not revealed in manifest terms but are couched obscurely in what is explicitly revealed~' With the aid of improved telescopes, astronomers are, constantly discovering "new" stars. The stars are not really new. They have been the~?e a long time. Only our knowledge ~of them is new,. In somewhat the sarfle~ way, ~';new~.- ~ truths' Of revelation: are proposed for belief'from time to time. SuCh truths ar~ not new: in. themselves;, they are only ne~ .to us. ~,They haYe been present in the deposit of ~evelation right aldrig; ~btit ,we get ¢o know some~ of them ofily by degrees as a, restilt, of theological' investigati6n~carried on ~for fnafiy ~centu~ries under the. guidance.of .the Holy Spirit, ~who ~i~ gradually leading 'the Church to ~ fuller understanding. of ~God's truth.,'., ', ¢ . oo~ ¯ ',- ,~,,'°° '~ That a truth may be believed with divifie faith; it need not, have alwa)is beefi,recogniked ,as distinctly revealed. striking iffstante: is .the Immaculate Conception,,,~ which iS CYRIL VOLLERT Review for Religious not expressly attested by ancient tradition and was not kriown:tb,be~ia re~e~led,:i~th until fairly modern tim~s. It was only ~n 1854 that Pius IX, exercising his full teaching authority, declared by an mfalhble, ex catbedra definition th~it thd do~trin~ of Our Lady's Immaculate Conception was revealed by God and that all the faithful must believe it. A' similak event may take place in our own day with regard to Ma~y's Assumption into heaven. Several dear signs point to this. One of them is the~ublication, in 1942, of a mammoth, two-voIume work, Petitiones de Assurnp-tione corporea B. ~. Mariae in coetum delinienda ad Sanc-tam Sedern delatae, by W. Hentrich and R. de Moos, S.J. These two scholars have brought~together and classified the hundieds of° thousands of petitions addressed to the Holy See sinc~ the time of thk Vatican ~Council all begging the Supreme ~Pontiff, to define that the doctrineof the Asstimp-tion. is a dogma of faith'. ~ Without°a very:speci~aI authoriza~ tion the compilers dould not haf, ehad a~c'ess to, the archives iSf the Holy'Office, where most of the documents they pub~ lish are eserved. .' ,; ~,o~ : .~,~ o~, o,~, . ~ Even more~sigfiifica~nt,is ~the~ letter Pope Pius XI,I.has written~'to~all the:,,bisholS~:~of the world~ inviting them~to send to, the~Holy,~See their ,view, si, and those of~,the fait~bful of~ their,~i:lioceses, regardinl~ the, ,Blessed .Virgin(s ~Assump~ tioh. The P6pe wishes~to-khow whether in the opinion, of the~bishops,the:.d0ctrine is capable of~ ,being~,~declared an article ~;of faith and whether~ such a ~,pronouncemei~t is desirdd.,~ E~cide'ntly:~the Holy Fatherc~aas t~ken: the, matter to heart ,a~d is serioi~sly enqisaging a~dogmatic'definitiori of this privilege of Mary's. Pius IX had acted in a similar way before-defiiaiiig the oImma~ulat~ ConcCption. :, ,, ~ " In2such, cases ,,bishops, who, are~ the~ 6fti~ial., teacheks'~of ~hti~t;s: truth~in,~o,their.6wn~odi6cese~s, 6rdinarily c6nlult :,194 .dul~l, 19'47 ~ MARY'S ASSUMP~ION theologians before gi~qr~g an. answer.° ~'The ~Clfiu'rch~, bf course, is iiifMlible v~hen it~ proclaims that i~,~'doctrine '~is an article of fairlY. But infallibility, though it is a'g.uar:inty of. preservat~on from error through ~h~ specia'l "fissistance Of the Holy Spirit',' ~is not a power of giving "f~rth new reve-lations. Therefore, when the question arises of'defining a truth.that may be'obscurely or implicitly revealed, l~ng ~nd careful study must precede to ascertain whether that-triath is actually ~ontained in the deposit of revelation. Is the Assumption of the Blessed Virgin such a truth?° Was it revealed by God, at least implicitly, .so that it may be imposed by the Ch~arch for the belief of the~ faithful, although is yet it has not been thus imposed? If a bishop of a diocese, before answering the Holy Father's letter, were to request a theologian to conduct an investigation into this matter, how would 'the theologian proceed? Theologians vary in knowledge and ability and also in their study habits and modes of thinking. ~ But perhaps most of them would set about their inquiry in more or less the way that is out' lined in this article . To make the ~matter clear, let us 4magine a theologian who has .never had occasion to make a detailed .study of the Assumption in his teaching or writing. He, is not a specialist on this subject. He is, however, fully capable of investigating the problem and has access to an adequate library. Beqirmino the Investiqar~or~ The first thing to do, he d~cides, is to acquaint himself with the present state of the question in theological discus-sion. He has known since his childhood that the Assump-tion has some connection with the Catholic religion, for it., is ndmbered among*the mysteries of the Rosary and is cele-brated with more.than ord.inary liturgical ceremony, on the CYRIL VOLLERT Reoiew for Religious 15th of August, as a holy day of obligation. ~ But just what is the relation of Mary's Assumption to Catholic faith? An obvious way to begin the research is to consult some of the more recent theologicaI manuals or textbooks which the inquirer has in his library. These will indicate the sources of knowledge about the Assumption and will refer to important monographs and to major articles in periodicals. As soon as he starts looking into theological journals of the past several years he will discover a book that is hailed as the greatest work ever written on the Assumption, ,Martin Jugie's La mort et l'assomption de la sainte Viecge, published in 1944. He will find that this book lists nearly every item of testimony on the Assumption_ know to schol-arship. Every text from Sacred Scripture that might have some bearing on the question, every reference in the ancient Fathers of the Church, and many of the most important statements of the great theologians are reviewed and sub-ijected to criticism. With this volume as a guide, the inves-tigator may set to work. To avoid the danger of ov.erlooking some sources, a theologian .would utilize many of the other specialized studies, which abound in our day. Examples are. C. Balic, O~F.M., "De definibilitate assumptionis B. 'Virginis Mariae in caelum,"Antonianurn (1946), 3-67,and O. Faller, S.J., De priorum saeculorum silentio circa Assumptionem B. Mariae Virginis, Rome, 1946. A detail thfit would have to be present to the mind of the theologian inquiring into this doctrine concerns .the very meaning of the Assumption as understood by the Church. Ordinarily, Catholics take it for granted that Mary died, so as tb resemble her divine Son even in His death, and that shortly 'thereafter she whs raised from the dead by divine power and transferred, as a complete person with glorified 196 Jul~l, 1947 MARY'S ASSUMPTION body~dnd,sou~l, to the eternal ,beatitude of heaven. That this~rv, i~w is traditional, dating back at least ~to thUsixth century, cannot be doubted. Nevertheless *Jugie thinks that the question-of Mary's death~ is not established with certainty. ~rhat has to be affirmed; he says, is that, if Mary died,:h~r body was preserved from corruption and then was raised tO glorious life. The essential thing is her p~ivilege that goes under the name of Assumption, namely, her living presence ir~ heaven with body and Soul after her departure from this earth. Jugie does not assert that Mary did not die; but he declares that the'matter is doubtful and that the question of death is separable from the question of a'ssumpti~on. In ~other words, she may have been taken up to heaven, bodyand soul, without dying. He believes tha~ the Church could define the Assumption w~thout com-mitting itself on Mary's death. In h~s examination of sources, a theologian would have to watch for evidence on th~s point. Present Mind of the Church on the Assumption The results of the questionnaire sent by Plus XII to the bishops are not 'yet available. However the study ,of the petitionisk movement from 1869 to 1941 made by Fathers Hentrich and de Moos presents an imposing tabulation of views on Mary's Assumption Petitions favoring a dogmatic definition were sent in by 113 cardinals, by over 3,000 archbishops, bishops, and other prelates, by many theological faculties, by 32,000 priests and religious men, by 50,000 religious women, and by'over 8,000,000 of the laity. Most impressive is the number of petitions ~addressed to the Holy See by bishops. They ~epresent some 73 per cent of the dioceses of 'the world, and of these almost 97 per cent request the definition of the Assumption as an article of faith. 197 CYRIL VOLLERT " Re~ieto [or'Rellglo.u.~ .:r. The rfact~that s0me~2:7~.iper~ ~ent of the dig.ce~s~e~. ~re~!.~o~t ihclhded in these figur~s~do~s not mean that their b, iskdps d6 nbt favor the definitibh. ~e~must. remember that the bishops had'not been o~ially asked to submit their views: the petitions were Sent to Rome as a resul~ ofspon~ngo~ desires for the solemn .definition of the Assumption or in c0ns~quen~e of movements privately inaugurated. The .theologian who reflects on these petitions will be aware that they constitute a strong argument in favor of the tenet that the Assumption is a revealed truth. They show that the Church spread throughout the world firmly holds the doctrine; and the whole Church cannot err in matters pertaining to faith. ~The living .~presence of,~ the Blessed Virgin in heaven with gloried body and soul is not a truth that can be known by natural means; the only way it can come to our knowledge is thorough divine reve, lation. ~- Henc~ the ~Ch~rch must have, drawn, it:,f~o~ Sacred Scripture or from a perpetual tradition or frgm;;both these sou~es.~ ~ Witness of the _~i~urgg., ~,,~,., ~ ,.~ One.of the, most~tellin~ items of testimony to ,the, ex.istz ~nce of an~ ancient :tradition 0n the .Assumption is,:the fae~ "that it,has,.been solemnly; ~elebrat~d int~e~ Church ~0e m~n~ centuries. The beginning off,this .annual~cele~ration~,~canr not be.determined;,~,I~, t~e eighth cg~u~y~the !itu~gic~l fes- ;tival ~as" tefer~ed~t~ .by Saints ~obn .Damascene and :~Anz dre~ of Crete~s .ancient. Toward the end ~of~ the sixth Century- the Assumption,: under the~ name of the" Dormitio> ~e~th~ ','gbing to~sl~eff,''' of t~e ~,Blessed, Virgin, ~as assigned to~ Au~st~ 1.~5.th by~ ~a, decree" of, t~ Emp~ror,~Mauri~e~ for celebration, t~rougb6ut .the~ Byzantine Empire., ~ The e~z" peror~di~ not,~of; course, in~gurate~ the ~f~a~t~ but m~rely settled the day for its~obser~a~ce:. ~,~. ~.;. :~ ~,, : -~,~, ~. ~ ~,~ .i98 July. 19~ 7 . MARY'S ASSUMETION, - ~'~ A,?fragment ~of ~a S~riane,~b6~k, ~lating~.~fr&m,the ~fiftl~ ¢@ntur¥;,~)n~,the trar2si~.or transferenc~ of Our I~ad¥ from earth to heaven clearly supposes belief in the.Assumpti6n, of th~Ble~sed:,Virg~n into .heaven with;bodyi~and soul~ 'fol-lo~ vmg-her death. Several other'references to a liturgical ~elebratic~n'~of the '~'M@mory-of the~ Blessed Virgin," apparen'~ly~ commen~orating her death°~nd resurrect~on~ may carry down into the end of the fourth°century. How.-~ ev~r,~scholafs are not iri" complete agreement on theib inter~ pretation. At any rate, .the liturgical celebration of the Assump- .tion, which beg~n !n the ~East, soon made~ its way into Gaul and Spain, and in ~50 was introduced ifi Rome. The Testimony of Tradition The theologian who undertal~es t.o study the sources of our knowledge concernin.g Mary's Assumption, will have to devote most of his time and gnergies to. a direct examina-tion., of tradition. At the end of,his lengthy researches" he will find that his conclusions may:be s.ummarized some .w.hat as follows, During the earliest ages, up to about the fifth century, definite references to,the Assumption are rare. The truth is .hidden and awaits the theological .~enetratiOn of future generations f0r-its 0unfol4ing.~ t~eginning with the sixth century explicit statements a.ppear; by the following century the Assumption is attested throughout the East and the West, The great Fathers. and .theologians _of this period, such as St. Germain of Constantinople, St. Andrew~ of Crete, and St. John Damasdene, a~rm the.Assump.tion serenely and'without,hesitation or extenuation. Th~ way they express themselves shows that they are not deffending a thesis opposed by adversaries but are discoursing on a truth admittedby all their hearers and. readers. The eminent Scholastics~ of the Middle Ages, St. Bernard, ~199 CYRIL VOLLERT Reolew for Relig[ou~ St.:i~lbert.the.Great, St. Thomas, St. Bonaver~ture,.'Scotus, and others teach ~the doctrine of the.Assumption with absolute confidence. From the sixteenth century on, the fact of the. Assump-tion is universally held; theologians are concerned only with the question of determining its degree of certitude and its connection with revelation. Finally, during the nine-teenth and twentieth centuries, the conviction has gained ground that the Assumption is actually a revealed truth capable of being defined as an article of faith. The silence of the early centuries is not nearly as deep as was forrfierly thought. Recent studies, especially that of Fa!ler, have brought out the full meaning of declarations made by two fourth-century writers, Timothy, a priest of Jerusalem, and St. Epiphanius, bishop of Salamis in Cyprus. Moreover, that silence is not extraordinary but is rather to be expected; the theolqgical writings of the early Fathers were almost wholly "devoted to explaining and d~fending the truths~of the Trinity and of-the God-man in an.environment.of heretical 'attack. -Inquirg into:Scripture . After Christ's Ascension into heaven, Scripl~ure relates ¯ that His Mother, the apostles, and~isome of the holy ~c~men were present in an upper room "persevering with bne mind in prayer" (Acts 1.: 13 f.). The New Testament gives us no information about Mary's remaining years on earth or her death, and tells us nothing directly' of her Assumption. ' " ~" ~ Nevertheless, we. may not asse'rt outright th~it the Bible is Silent about the Assumption. Most theologians and scripture,scholars see a solid theological argument in the woids spoken by God to the devil in Genesis 3 : 15 : " I will put enmities between thee and the woman,, and thy seed hnd 200 July, 1947 MARY'S ASSUMPTION her seed;, she shall crush thy head." According to the tra-ditional interpretation of this text, Mary, who is at least typified by the "woman" if she is not directly meant, is associated with Christ in His victory over Satan. Since Christ's victory includes His triumph over death, Mary's identical victory must include a similar conquest of death. Christ died, rose from the tomb, and ascended gloriously into heaven; the parallel between the Savior and His Mother requires a like climax to her earthly life. Furthermore the Blessed Virgin, who was "full of grace" and "blessed among women," was exempt from the universal law of original sin and escaped the doom decreed against Eve and her daughters in Genesis 3:16 about the pains of childbirth. The inference suggests itself that Mary was likewise exempt from the dread punishment: "Dust thou art, and into dust thou shalt return." That is, although Mary was apparently to die so as to be conformed to her divine Son in His death, she was never to be sub-jected to the corruption of the grave. Thus Mary's Assumption would crown her other privileges, which are definitely dogmas of faith: her divine maternity, her immaculate conception, and her perpetual virginity. This last, especially, seems to indicate God's will that she should forever be preserved from bodily cor-ruption of any sort. As the insight which theologians gradually gain into the truths of revelation becomes keener, . they are seeing more and more clearly that the Assumption of the Blessed Virgin may well be implicitly contained in those, three glorious dogmas. Conclusion When the investigator eventually reaches the ~nd of his prolonged researches, he will ma.rvel at the d~velopment of the doctrine of the Assumption--a development not of 20i CYRIL VOLLERT the truth ~tsdf but of the understanding of the truth. The general outline sketched in this article, confined as it is to generalities imposed by brevity, can give no hint of the cumulative effect of the detailed evidence amassed century after century. Moreover, no theologian has ever denied the Assumption. A few minor voices have occasionally been raised in doubt; but though they are off key, they are too feeble to mar the splendid symphony of universal tradition. At the time of the Vatican Council, some two hundred of the attending bishops and theologians signed a docu-ment which, in part, was phrased as follows: Most ancient and constant is the conviction 9f the pastor.s and faithful of the Church in the East ~nd the West concerning the bodily Assumption of God's Mother. This fact, that a person's body is alive in heaven prior to the final day of judgment, cannot be perceived by the senses or be attested by human authority . Unless, therefore, the tenacious faith of the Church re~gaiding the bodily Assumption: of ~the Blessed Virgin Mary is to be dismissed as unfounded credulity--the very thought is impious--we must un-questionably hold, with utmost firmness, thai it derives from divine-apostolic tradition, that is, from rdvelation. In the seventy-five years that have elapsed Siiace this i~mphatic declaration, the persuasion of the Church's ~eachers and taught has been. grgwing steadily stronger. If bur ~theologian r~orts to his bishop that, in his view, the dbctrine of the 'Assumption is ripe for defifiition as an article of faith, his vote will accord with the verdict already turned in by a vast majority. OUR CONTRIBUTORS RICHARD L. ROONEY is Editor of Queen's Work publications. C. A. HERBST, ~UGUSTINE KLAA$, GERALD KELLY, and CYRIL VOLLERT are members of the FacultF of St. Maryrs College, St, Marys0 Kansas. ~ 202 -=nou Shalt: Open. My LIpS,,,"~ °" ~ ~° Richard L.~Rooney, "]"HE Aperi having been said,arid the Our Father, Hail /1: " MarY, and C~eed h~ving0 been devouilypra ed, the ~ Divine'Office again picks Up the ideas of that .intro-ductory prfiyer.~ There we. petitioned~' now we state con'- fidehtly: Thou shatt open m~/ lips; OLbrd, And m~/ mouth shall annou'nc~ Th~/ praiset. Because it is so contrary t~; our own Us~al etti£ient~;~ ind~ependent American way of thinking and doing even in our prayer life, it is well. for us to recall again a basic idea of the Aperi. We cannot, remember, so much as think of thinking to pray unless.God gives.us the initial impulse to call on His name. We cannot so much as open these lips of ours, so.busy, with their worldly speaking, so slow to pray; unless God Himself opefis them for us. It is amazing that. we forget so easily how utterly, helpless we are~ in ~the realm of God and grace if we are left to' ourselves. On thd other hand, I wonder if we ever pause to think how eager, God toopen ,our lips that.,He ,may hear them. hymning His praises. . ~ ~ . If we realized the first of these facts, we. would utter often the verses we are considering here.~ We would not rush into prayer without preparing our souls. If we rea!iz3d,the .second, we would be alert at all times and in all places to God's impulses to pray, to lift our. minds a~nd hearts in canticles of.praise of Him. How well w~,,wguld d~on tthoe m weamy otori Mzea t~hse~sse, bveefrosre.se! ~Hoourw.: ~wreegllu w!aer" c soeut lpdr au.syee ~thrse,m ~alking ,or riding, or whiling the tim~eo.away waiting for a 203 RICHARD L. ROONEY Rev~eu~ [oroReligious bus, or in a doctor's office, or before dropping off to sleep! We co~Id'~profitably'make them the'object of our moments, of mental prayer also. Pondering over them slowly, we might reflect as follows:° "Thou, 0 Lord" God is the Lord and Master of all things. He brought them all out of nothingness. It is He who has given me these lips, and He wh6 must give me the power to open them. in His praise. He is my God; and of Him I can state this simple, tremendous fact: that He will open my lips, will give me the .grace to spiak t,o Him, will prompt me to speak about.Him, will allow me to hymn His praises. Hence I say, "Thou shalt" open my llps" He will open these lips from which so many millions of words have come, these lips which have been worldly, pro-fane, unkind, ~untruthful, mean, sullied.° He will open these lips that have uttered so much nonsense, from which bare tumbled so many idle words---:qips that were given me for praising Him, but which have been so often used to~sin' against Him. These are the lips which now at last He, is going to open and to make fulfill their d~stiny: the praise of Himself. ¯ ,, What joy is mine--that for this time of prayer at least, my lips will be healed, cleansed, and set to work to do the most, ~the best they can do, .They will be busy, not with vanity, but with God. "And my mou+h shall announce Thy praise" When I open my mouth it is likely togive out anything but the praise of God. From it issue forth bits of news, pfoclamfitions of self-praise, my more-than-half-share of c6nversations about all sorts of things, long and stupid tirades, long and often ~stupid lectures aad advi~e. "Forbid-den words come out,~ too: vulgar, worldly, idle, harsh, 204 July, 1947 "THOU SHALT OPEN MY LIPS" discouraging, sarcastic words. Charity is killed; characters are torn~ Help and harm,, all heedlessly-~'intermingled,.c0me pouring out. ~ But when God opens my lips, my tongue will speak as He would.have it; my tongue will speak His praise~' my tongue~ will speak His praise even as did the tongues of Moses, of David, of the prophets; my tongue will speak today as it will speak in heaven announcing, singing, crying out, that God and men may hear the praise, i'n~ praise, of the Most High God! When I ~raise a good man sincerely, my tongue is at its best use on a human level. When I praise the good God, my tongue is being used at its best on a divinely hum,an plane. How seldom my mouth announces any praise, save of myself. I speak of others, either not at all or with cold indifference, bitter criticism, mild interest, jealousy. Now and again, if it serves rn~/ interest,'I praise another. Less often still do I praise God without any trace of selfishness. I ~speak to Him or of Him in tedium, carelessly, liitlessly; in petition, asking mostly for something I want, only occa-sionally for others. But how infrequently do I burst out with praise just to tell Him how wonderful He is! 'Why is this? Praise is the outward speaking of an inward recogni-tion' of the value, the excellence of someone or something. Instinctively on seeing a beautiful sunset or a beautiful per-son we cry, "How beautiful!" Why do we so seldom deliberately praise God or men? Because we are too busy to look at them, too distorted in vision to see all that is good, true, and beautiful either in the All-High God or in the lowly creature, man. When we state that God will open our lips, we are also implicitly stating that He will open oui eyes. We are 2O5 RICHARD L. ROONEY , implicitly saying ,,that Hd will "let .us see Him, His power; His beauty,'His mercy: His lb~e, everywhere, and in .every: thing, so that we shall gladly cry out His praise:i implicitly hope that He will reveal HihYself,.yet more ~o us so that we may begin here the praise that we shrill announce forever in heaven, We are hoping that He will train:our lips to speak.now as they shall when He grants ~.us the face-to- face visioh of Himself, and we shall cry in ecst~isy: "Holy! Holy! Holy! Lord God of Hosts! °The heavens and the earth are full of Thy Glory!" ~ * * * Ves, Lord;Thou shalt open my lips here now, and tl~rd then; and My modth, frded from its habit of self~ interested prayer, shall announce joyously, contin,uall~r~ ~ti~relessly; endlessl~, its praise of Thee, our Go'd!" BROTHERS~ VOCATIONS " There are m':~'ny vocational needs* in~he ChurCh, bti~ pe~rhaEs none as more pressing:than,the need ,for la)~ Brothers. The' assistance'thi:y lend to priest~ who are more directly engaged i~ apostolic labors is~of inestimable value: To egcourage Brothers vocattons, the Soctety of the D,wne Word is Mow publishing aK~httra&ive and informative ~booklet ~entitled ~The M~ssionarg Brother. ~C0ptes of t~e 'booklet can be,obtained from the Novice Master, St. ,Mary's Mission House, Techny. ill~nbis.'~.~ ~ ~ :~ ~ ,~-" ,~. . ~ . ~,, Another i~ter~sting folder on~ the life of a Brother can be :~btained~fro~ the Missionary Servants of the'Most Holy Trinity, Box 30. Silver Sp~ngs. Maryland. This booklet is entitled Spotlight on the Missionary Brotber~" " A. third '~ffective folder 0n this 'same iub~ect is entitled "Behidd the~ S~enes at Notre Dame: The Part of the La~ Brother~ of the Hol~ Cro~#. ~ The, Congregation of"the H~'~Cro~S ~w ~'tWO p;o~ifi~S in- [he United' State~ [he province Priests~and'~the~province of Brothers~ This:folder describes the Brotheri' life. '.It may be obtained from the Reverend Oohn H. Wilson, C.S.C:; Holy Cross Seminary. Ndre Dame, ~ndiana. ' CONCERNIN~ CoMMUNICAtIONS" " ~ The next number "of t~e REVIEW will contain a digest 0f the communications on praydr that hhve note, get been published. ,With~hat; number we shall close the communications on the subject. Communications on other subjects that are of ~n~d~asfti ~. H.elp'r ~ ~o '~religi0hs" are alwhgs~elc~me. , Some of~the c0mmdnications 'on prgyer have been.ratherflong: and the ~itors would appreciate it if those who, send communications would., make them brief and pointed. -It also'helps if'the manuscript ~s typed and double'spaced; 206 ~enera[ Aspects oF ¯ Duty of I-learin9 Mass ~erald Kdly, $.~T. ONLY three of the ~414 cai~ons of the Codeof Canon Law deal explicitly with the° general! law of assisting at Mass. Canon ~1247 lists.the feasts of ~ obligation in the universal Ghurch; canon 1248 prescribes that:.Mass must be heard on these days;0and canon 1249 enumerates the places in wl6ich the faithful may fulfill this obligation.,. Three other ,canons (1244-46)'~1a~ down certain general, rulks :that are applicable not only°to feast days but also to days of fast and abstinence. Pbobably no other law of the Church is as import~int for the ordinary Catholic as this precept of hearing Mass. Every question pertaining to its correct observance is of unFcersal interest; and some of the questions are extremely provocative, not to say irritating, because of the difficulty in"solving them satisfactorily. These intriguing problems are foundiander all the various aspects of the law--general aspects,° the manner of fulfilling the law, and .reasons excusing~from the obligation. Since it w6uld be-impossible t6 treat all these points in a single article in the REVIEW, I am .limiting the present article to a consideration of those points usually explained by moral theologians when they treat of the'general aspects of the law of feast-day obserw ance. The article will deal with all the questions ordinarily discussed under this head, and it "will .lay,, special stress~ on the points that are apt to present sp~ecial difficulties for catechists It helps much to the ,proper understanding and appli= cation~ of°a law to know its origin, ;namely whether it is 207 GERALD KELLY Review/:or Religious divine or human; for different rules of interpretation apply to each. With'regar~l .to th~ duty of feast-day observance a consideration of both kinds of laws is pertinent; and great confusion can result from a failure to make. clear distinc-tions. Not a Dioine Law The divine law, according to accepted terminology, is either natural or positioe. By natural law is meant the law of God as manifested in human nature itself--"written in the human heart," as the saying goes. Granted appro-priate conditions, men with sufficiently 'developed mental powers could know this law, ~it least as regards its main points, just by using their reason--that is, by considering the fundamental relationships existing between man and G6d and between man and his fellowmen, and by drawing logical conclusions from these. This natural law, since it flows from human nature itself, binds all menat all times. The divine positive law includes duties imposed by God through the medium of revelation. In making such reve-lation God 'might merely confirm the already-existing iaatural law, as He does, for example, in the. First Com-mandment of the Decalogue; or He might, add obligations not already contained in the natural law, as He does in pre-icribing the confession of all mortal sins committed after baptism. LUnlike the naturallaw, the divine positive law cannotobe k.nown merely by reason;faith is required. Also unlike the natural law, the divine positive law is not neces-sarily for all men at all times; but such conditions depend entirely on God's own will., in giving these commands. In general, the Church's power concerning law~ is twofold. She can otticially interpret the divine law, as she has done with regard to such things as artificial birth con-t~ ol, divorce, mutilation of the "unfit," and so forth. In 208 Jul~t~ 1947 THE DUTY OF HEARING MASS such cases the' bindihg force of the law is not from tl~e Church but: directly from God. BUt the: Church can also mate laws in the proper and full sense of the:term. ~Thesd laws, made by the Church, are called ecclesiastical 1~iws. They,are human taws, not divirle; and they are to be 'inter-preted ~according to the rules that pertain ~to human l~ws, Applying this discussion of th~ various types of laws to the matter of feast-day worship, the following obierva-tions are in order, o Since men are social beings and since they depend on God not merely as individuals but as a group, the law of nature itself demands that they render to God some kind of social worship. But this law of nature is very vague, It does not prescribe certain days for such worship; it does not clearly indicate how often the worshi~ should be offered; and it does not tell us categorically what religious acts should characterize our social worship, although it cer-tainly seems appropriate that: sacrifice should be one of the community tributes to God.~ From the very nature of the case there is need of some more accurate determination of these points if men are to act in harmony, and obviously this more accurate determination should be made by the existing religious authority. In the Old Testament God Himself sanctioned the religious observance of the Sabbath and of certain special feast days. It is well to note here a great difference between the Third Commandment of the Decalogue and the other nine. The entire Decalogue is revealed; and in this sense all the precepts belong to the divine positive law. In the Third Commandment, however, God went beyond the natural'law, whereas in the other nine Commandments He simply confirmed and stated clearly certain duties "that already existed by reason of the natural law. The Third C0mmaildment; therefore, in its prescriptions concerning 209 GERALD KELLY ~- , Review [or Religio.us the frequency of worship (once a week) and ,the exact day for worship ,(the,Sabba'th)o is entirely divihe positive law, given by God,to' the chosen people and obliging them until. such time as He, would withdraw or change it. Did God withdraw these positive precepts with the promulgation,,of the New Testament? With regard to the special feasts~prescribed for the Jews there is :no difficulty: the duty of observing them certainly ceased; in fact, it Would be a form of superstition to observe them today. But with regard, to the weekly observance there is some obscurity even in theological literature. One view is that the divine law of sanctifying every seventh day.remained in force and that God Himself transferred the obligation from Saturday to Sunday. This opinion has but slight authority to uphold it, and we may safely call it improb-al~ le. Acco[ding, to a second opinion the divine law ,of sanc-tifying one day out of seven remained in existence, but the specification of the Sabbath day was simply withdrawn, and in its place not God, but the Church, assigned Sunday as the day for worship. This view has much more authority than the firsf; yet it is far from being, a common opinion. A third explanation, sponsored by the majority of eminent theologians, is .that with° the promulgation of the NeW Testament God simply withdrew the positive pre-cepts contained ,in the Third Commahdment anti" left it to the Church tO make appropriate legislation. According to this view,, the precept of hearing Mass, as we now have it, is a merely ecclesiastical law in all its particular aspects-- the frequency~ .the exact days, the method of worship. This last is by far the best opinion and the only~ofie that seems in~, perfect'harmony with.the mind of "the Church as expressed in. the~ ~ode:. ~ For the Holy :See claims~ f6r itself~the duly; 1947. THE DUTY OF: HEARING MASS' p0wer.tb 'constitu~e, transfer," and abblish these feast :days. and to dispe'nse~,from their, o.bservance ;(c.f. cations 1244-" 45) : It could not do this ina matter of~divine law. ~, . ~,~ It seems khat .in ~the.early. cefituries,of~ Christiani.t~r thdre~ was. no general l~gislation cbncerning the observanc~ of feast~ days~ : Rather, the faithful, themselves spontaneously' assumed~certainpractices, and thdse practices ~raduaHy acquired ~he force bf law and were'confirmed and crystal-lized by written'~legislation. Sunday was chosen as the. Lord's day, principally because it was the day of the Resur, rection and of ~the coming of the. Holy Ghost. Gradually other special, festivals came to be observed to commemorate special blessings, to recall the victories of the saints, and so forth. In fact, the tendency to add feast days of obliga-tion was so common that much bf the Church's legislation in recent times has been to restrict the obligation lather than to add to it. A ,catalogue of feasts of 6bligation in ~:he univer~gl Church in the time of Pope Urban. VIII, in 1642, lists thirty-five such feasts; b~sides Sundays. Today v~e have' only ten special feasts of' precept! for the" universal Church: Irnmaculai~e CodcelStidn,"~ Christrnds~ Ci~cum, cisi~n, Epip'hany,'St. Joseph; Asc~hsion Thursd~'~, Corpui Christi: Sts. Peter and Paul, Assumption, and All Saints. ° F6r some~cbuntries"the Holy See has ri~duced the number: f6r. exhmple,'in"~he United°State~ g'e a~e obliged to observe onI~r the six itMicized feasts. ' ~ I have gone to ~some length ifi-consiii~i~g the origin bf the precept of .hearing Mass because ~I think ~that :the ordinary way of~explaining the: matter in catechisms and even in moral treatises tei~ds to be~,misleadihg~,, .T, he duty of hearing Mass is" almost invariably~explhined iia~ connec-tion with~the Third Commandment of"the D~calogue; and this leads readily to the.inference that;~like~:the~othero pre-cepts of the~,D&~logue; it is'a divine" hlW,, ~wo serious 211 GERALD KELLY Review for Religious errors are occasioned by this inference. People of lax con~ sdences and weak faith, seeing that the Church can change this precept of feast-day observance, easily conclude that the other Commandments can be changed too and that it will ¯ not be long before the Church mitigates her rigid stand on such things as therapeutic abortion and artificial birth con-trol. These people confuse the human with the divine by reducing the divine to a human level. On the other hand, genuinely conscientious people raise the human to the divine. Finding the law of feast-day observance explained under the Third Commandment, they infer that it is a divine law and thus form exaggerated ideas of its binding A Serious Obligation ~ A young man once came to me with the following difficulty: ~"Father, a group of us werediscussing these laws like going to Mass on Sundays and fasting and abstaining, and we came to a dead stop over the idea ~that breaking .these laws is a mortal sin. You go to hell for a mortal sin, you know. We couldn't figure out why the Church should be so strict about these things; so we decided to ask So-and-So.: He just brushed us aside. He said all we had to do was to keep ~the laws; we needn't worry about the wbgs and the wherefores. It isn't wrong to want to l(now such thin~s, is it? We're not rebelling against the Church; we'd just like to know why she does this." The answer to the young man's question is obvious. It is highly desirable that adult Catholics should know the whg of their obligations. Itincreases their own apprecia-tion of the laws that govern them and enables them to explain them reasonably to others. Ecclesiastical laws are not made arbitrarily; we are 212 July, 1947 THE DUTY OF HEARING MASS not commanded to do certain things under pain of mortal sin merely because some Pope wants to sat.isfy a personal whim. These laws are formed according to certain eminently reasonable principles. For instance, a serious obligation is not usually imposed on the faithful in general unless-these three conditions are verified: (1) there is ques-tion of attaining some very important purpose; (2) the thing commanded is either necessary or highly useful for attaining this purpose; (3) the thing commanded would very likely not be done by the majority of people (the ordinary people, not the saints) unless they were obliged under pain of mortal sin. It is not difficult to see how these conditions are verified with regard to the precept of hearing Mass. (1) The principal purpose of the law is to see that the members of the true Church of God render fitting social worship to God. That this is a purpose of the highest importance seems evident. Moreover, a secondary but very significant purpose of the law is the spiritual good of the worshippers themselves. (2) That the sanctification of one day a week and of certain feast days is eminently useful, if not neces-sary, for attaining these purposes is clear from the fact that God Himself made similar prescriptions in the Old Testa-ment. As for the secondary purpose, in particular, experi-ence confirms the fact that those who do not set aside some time for the worship of God readily fall into temptation and sin. And with regard to the method prescribed by the Church, namely, the Mass--surely no one who realizes the meaning of the Mass will question the fact that it is the best possible expression of social worship. (3) Finally, it is ¯ not hard to imagine how empty our churches would become if this were not.a serious obligation. The Church makes her laws for the ordinary peo~01e, not the saints; and it is simply a fact that most ordinary people are not sufficiently 213 GEI~ALD'KELLY moved by the thoi~ght of "venihl sin" or "counsel" to make the sacrifices ~iecessary for assisting at Mass on ther, days assigned. o Who Must Hear Mass? To be obliged by this law one must (a) be baptized, (b) have completed his seventh year, and (c) have attained the use of reason. All three conditions .must be verified. The Church claims no power to legislate for the unbaptized except indirectly, for example, in the case of a marriage between a baptized and an unbaptized person. The com-. pletion of the seventh year is normally required for subjec-tion to an ecclesiastical law unless the law makes some other express provision. For example, the law of fasting does not bind one until one has completed the twenty-first year; on the other hand, yearly confession and Communion can be obligatory before the age of s~even. "In the present law no special provision is made; hence children under seven, even though quite precocious, are not obliged to hear Mass on Sundays,and holydays.~ It. is praiseworthy to accustom them to attend Mass at an earlier.age; but it is .not obligatory, Finally, even those who .are baptized and are seven years old are not obliged ,to hear Ma~ss if they have not yet attained the use of. reason. The normal .presumption is that those who have completed their ~sevent.h year have sufficient use of reason; but this presumption admit~ of exceptions. However, the mere fact that a child is. "back-ward" is not necessarily a sign that he does not have the use of reason. The ultimate test is his appreciation of :moral right and wrong. , A question of some delicacy in this matter concerns baptized non-Catholics. Strictly speaking, since they are bapt!zedl they are subject to.the laws of the Church unless the Church herself exempts them. Theoretically~, there- July, 1947- THE DUTY OF HEARING MASS foie, it seems ~.tl-iat they ~re obliged.by .this l~w Because the' Church~ ddes not exPlicitly exempt them. Some, theologians and canonists, however, hold that even though no explicik exemption is declared, the Church cannot reasonably be considered to hold them to the law, for she knows that they. will not observe it. This dispute is of .little practical value since the non-Catholics do not know of the obligation, even if it does exist; hence they cannot sin by failing, to fulfill it. 'A iomewhat similar difference of opinion concerns the duty of excommunicated persons. By reason of their excommunication they'are deprived of their right to assist at Mass; hence some moralists argue that they. cannot have a duty to do so. In practice, they may be considered as excused from the obligation; but they certainly hax;e a duty to do what is necessary to be absolved from the excom-munication. Where to Hear Mass We may conclude these genelal remarks about the pre-cept of hearing Mass with a word a;bout the place for ful-filling the obligation. Canon 12'~9 enumerates these places, and in that canon the only explicit restriction has to do with what is termed a private or~atbry. A private or domestic oratory is ushally a chapel in a private housd where Mass may be celebrated for the benefit of an indi'- vidual or his family. Permission to have such oratories with the privilege of having Mass said there habitually can be granted only by the Holy See; and in granting th~s permission the Holy See specifies who may satisfy the pre-cept of hearing Mass there and the days on which it is allowed. Occasionally private chapels are erected in cemeteries. The faithful may satisfy their feast-day obligation by 215 GERALD KELLY hearing Mass in 'these cemetery chapels~ They may also fulfill their obligation, in any church or chapel which is not private in the technical sense explained above; also by hearing a Mass which is said in the open air. All these ,points are explicitly covered by canon 1249. It not infrequently happens tl~at priests get permission to say Mass iia a cabin aboard ship, or in the parlor of a private home, or in some other building or room which is not a chapel in the sense of canon 1249. Can the faithful, fulfill their feast-day obligation by hearing Mass in such places, or is this privilege implicitly excluded by canon 12497 Here again we are in the realm of controversy: some authorities say "yes"; and some say "no." In practice, therefore, liberty prevails: the faithful may satisfy their obligation in these places if they wish to do so. What is to be said of Catholics of the Latin rite who wish to attend Mass celebrated according to the Easterv, rite? The Code explicitly allows this, provided the Eastern Church is truly Catholic, that is, in union with ROme. One concluding remark: the Church does' not i,mpose a strict duty'to hear Mass in one's ownparish church. We should not argue from t~ais, hbwever, that the Church is indifferent in this rfiatter. Certainly the whole spirit of ecclesiastical organization arid' legislation favors an intense parochial life;, and part of.this life is the regular attendance at Mass in one's own parish church. It is not in.accordance with tl~is spirit to encourage the faithful to, attend Sunday Mass habitually in a school or .hospital chapel unless there is some special reason for doing so: 216 Silence C. A. Herbst, S.J. 441~OLITUDE is the home of the saints and silence is ~ their language." I read these simple and beautiful words years ago in a religious house in a great Midwestern city. The place, the time, the room have somehow stuck in my memory. Perhaps it is because the great truth they express has been dear to the beloved in Christ's church for almost two thousand years. The soli-tude of the deserts of Syria and Egypt was the home of those giants in the Christian way of life, the Fathers of the Desert, and they founded there great cities where silence was the language of them all. Surely this was because "Jesus was led by the spirit intothe desert" (Matthew 4:1). He, too, "retired into the desert, and prayed',' (Luke 5:16). From the very first years of the religious life the observance of silence is insisted upon. "The practice of silence is useful for novices," says St. Basil in his Regulae Fusius Tractatae. And he continues, "Unless some special business, or the care of one's soul, or some pressing work, or a question demands it, one should live in silence except for the chanting of the psalms" (Patrologia Graeca. XXXI, 950). Accordingly, as novices we were expected to refrain from unnecessary speaking and from noise; for example, to avoid slamming doors, moving up and down stairs or about the corridor or room noisily, loud talking, and the like. Many a good young religious has had to be given a penance for breaking silence. Perhaps we were told one needs a reason to speak but none to keep silent, and heard quoted the proverb, "Speaking is silver, silence is gold." We read with some humor in Rodriguez: "When 217 C .A. HERBST Reaiew/oc Religious there is no lock to a chest, we thereby understand that there is ~9~hing.valuable inside. When a nut is very light and . bounces, it is a sign tha~ it has no kernel." (Practice of Per-fecffor~, II, "123~)~ Silence may have been a matter of dis° dpline, a thing imposed from without~ but the mechanics of a profes'sion~have fo be learned that way. A disdpl~ine; an external, a mecbani~ Perhaps. And ~mall?~ I am afraid' to apply this word to things'intimately connected with the spiritual l~fe, to ~hings so intimately connected with love for God and with eternal glory in heaven. .At any rate, silence is a challenge to even a brave and mortified man. Let the heroes step forth" gnd accept the challenge of St. Jame's, "But the tongue no man can tame" .(J. ames 3:8). As far as I have observed, the rule of silence is the most consistently and universally violated rule in the religious !ife. I even make bold fo say that experience showsus'eIess talking is not'confined to'women'~a~d chil-dren. It is a man-sized job to "h0id one's tongue:" Nay, more than a man-sized job for the natural man; ~"But the tongue no can can tame:" Who is not so human as. not to have experienced the urge to ask curious and pr,yirig ques-kions? It is hard t6 repres~ the itch for gossip, to-hold back the smart remark, to abstain from criticism: ' It is,hard to wait till the .time for recreation, hard to, breakoff:when.the bell rings. And it is only the strong man. who will crush human respect and remain .silent i.n~the midst of those who will not. This is no longer a small thing, the task of a novice. "But the tongue no man can tame." Speech is a most common, :spontaneous, and "self-full" "expression of the natural man. .A child is born into the f~imily, given a name, and ta.ught with endless pains to speak, o Thereafter one of the most demanding urges of his human nature is to express itself in words. His language ii full of his personality. But tainted as he is by original sin, 218 dulg, 19 4 ~ SILENCE his speech betkays that, too. A man is born again into a religious;~famil#, oftefi takes a new name, and must be taught again .to speak, to express.a personality renewed in Christ. Silence is theschool and the teacher. Advising the ~rbung monk, the Abbot Cassian says,~ "Be careful before all.else ¯ ¯ ¯ to impose the strictest silence on 3~our lips. Thi~ is the first real entrance to an ordered life" (Coltationes, XIV, 9). ~ One must now.unlearn one's evil ways and learn again to speak in God. "And if any man think him-self to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain" (James 1:26). Arsenius, preceptor of empero.rs, is said to have heard an _angel say to him, "Arsenius, flee, keep silence, rest: these are the principles of salvation" (a Lapide, Commentaria in Scripturarn Sacram, XX, 137). To preserve exterior silence for the loire of God is a praiseworthy practice and an exc~llent beginning to a reli-gi. ous life. But its higher value lies in this: it prepares and leads the earnest seeker after God to interior silence, to the silence of the imagination, of the mind, of the soul. It is indispensable to recollection. "He, therefore, who.aims at inward and spiritual things, must, with Jesus, turn aside from the crowd" (Imitation of Christ, I, 20). Od enter.ing a religioushouse wheresilence is carefully kept one cannot help feeling that God is very near. There is~an atmosphere ,of prayer. The place seems to "breathe the Divine Presence. "Silence, prayer, charity, and contineficy are the ho~rses of the chariot drawing the mind toheaven," said th~ Abbot Thalassius (Rouet de Journel, Encbiridion Asceticum, 1315). "In silence and quiet the devout soul maketh progress, and learneth the hidden things of Scrip-ture" (.Imitation, I, ~0). We must shut out the noises~of this wo~ld if we would hea¥ the gentle whisperings ofthe Holy Spirit. A noisy interior is ~ miserable thing. If a 219 C .A. HERBST Review for Religious restless imagination is encouraged by much ~alk to go thumping about within us recollection will be impossible. There is a close and intimate connection between speech and the imagination. Idle and vain words call up idle and vain images in the imagination. These images summon others of a kindred sort, in virtue of what is called the law of the association of ideas. In this way a train of flattering, useless, and egoistic images is started. Thought follows imagination and partitipates in its self-gratifying tendencies. Speech follows thoughts and words flow that do not bear on subjects that have a tendency to supernaturalize the soul either of speaker or listener. In conversation words are interchanged and mul-tiplied; corresponding images are called up; and thoughts follow all the time the direction set by the vocal and mental images. (Leen, Progress Through Mental Prayer, p. 266.) " And so on and on, until we realize how spritually wise we should be were we to follow the old Italian proverb, "'Odi, vedi, et taci, si voi vivere in pace." (Listen,-look, and be silent, if you want to live in peace.) When we read the startling and thought-provoking words in St. James's Epistle, "If any man offend not in word, the same is a perfect man" (3 "2), our first inclination might be to explain away the exaggeration. But there is no explaining away to be done. There is no exaggeration. "Out of the abundance of the heart tl~e mouth speaketh" (Matthew 1.2:34). A man says.what he thinks and what he feels. The thought is father to the word as well as to the deed. If his words are good, his thoughts are good; his emotioris, his passions are under control. For a while one might sometimes think one thing, feel one thing, and say anotheri but that would not be common for long in most things. If any man offends not in word he has acquired self-mastery, he has perfect control over his interior. This control is an important aim of as fine a SyS-tem of spirituality as the Spiritual Exercises of St. Ignatius Loyola: "Spiritual Exercises to conquer oneself and regu- 220 dul~l, 1947 SILENCE la~te one"s life withou't determining oneself through any tendency that is disordered,", the title reads. Words tha~ are charitable, patient, obedient, humble, mortified, well up from a heart that is charitable, patierit~ obedient, humble, mortified. When we meet this happy child of God we shall gladly agree with St. James that "the same is a perfect man." But let it be a woman first, "A Woman Wrapped in Silence," Mary, God's mother, of .whom John W. Lynch wrote so beautifully. Her words were few but very pre-cious. Countless generations have cherished them and pondered them and have seen mirrored in them the Immacu~ late Heart of Mary. "But Mary kept all these words, pon-dering them in her heart" (Luke 2: 19). The Blessed Virgin did not speak many words: filled with grace and light from on high, inundated with the gifts of the Spirit,. she remained, 'silent, in the adoration of her Son: she lived on the contemplation of the ineffable mystery wrought in her and through her: and from the sanctuary of her immaculate heart ~ hymn of praise and thanksgiving rose up unceasingly to God. (Marmion, Chcist, the Ideal ot: the Monk, 3 6 3.) And then a Man, the Lamb of God led to th~ slaughter, "and he opened not his mouth" (Isaias ~3:7). In His lifetime "He retired into the desert and prayed" so that the Christian centuries after Him might understand that "he who aims at inward and spiritual things must, with Jesus, turn aside from the crowd." The Son of God spent thirty years of His short life, that carried within it the salvatiori of the world, in silence. Yet how he must have longed to speak, who was so marvellously eloquent! Must he not have yearned to give forth light, in whom the whole communicative wisdom of the Godhead was compiised? When he was so full to overflowing of beautiful wisdom and ravishing intelligence, must not silence have burned in his Heart like a coal of fire? Must there not have been something in his being the 221 COMMUNICATIONS Reoieto [or Religi6us Father,s '~Wor~d, Ghich,-~wguld" .make" him exult ~in .s'peaking~ of ,. the ~Fath.er, with'his human to~gue.g' ('Foa.ber, ,Beth~lefiera, 0332.) '°~ ~, "But 3.esus h£1d his peac.e,"~ (Matt.hew 26;63). The W,o~ Himself did not'speak he.cause the Word, is Wisdom, Incarnate ommunicaEions ¯ Reverend Fathers: ' A little dose of dissatisfaction with one's own achievements in mental prayer is a necessary.condition of progress. But when the complaints about "bad meditations" extend for years and years, we must asl~ ourselves whether we know what a "good meditation" is? At least fbr ~yselL I have discovered'that ~it the very bottom of these complaints l~es a good measure of selfishness. An analysis of our complaints reveals the causes of our d~ssiatlS~ factioq. They~are: distractions; ar~idity of mind; lack of sehsible joy,~onsolation, and spiritual comfort; lack of taste for ~13rayers.;*s'the lives of.saints tell us that they had. We are satisfied When we e~xperi~ e.n~cre 'jo: yi,r t~ealrs;'conso~atlon, a 1 these ca~es we find OURSELVI~S as the c~nter:of interes~tin p~dyei~ ~-W~ ar~ seekirig personal Satisfaction. !Thi~" is especiall~ trt~e if,,after sbm~e :efforts'~w.e'qui~ making !meditations; because .we, do~ nbt find: ~ezgxpect~d personal satisfaction., This,~ naturally, generates a ~ense of frustration, of guilt,.~nd a certain nervousness about the whole business of meditation. °" The ~medy fo~ this lies in ;realization ~f, the primary ehd of every prayer which is: praise, adoration, admiration of God; thanks2 givin~ for His supernatural and natural, gifts; atonemerit for sins and,. finally, p~etitions for .newl graces. ' aeAs long"as one does make efforts to elicit some of the afore-haention~ d acts, his mental, prayer i~ good, In such a prayer we seek only'God, His gl0~y; His will; He is the center of our prayer, n6t:our own gratification. ' . 222 Julg, 1947 o., :/ .' COMMUNICA,~IONS~ ~I.t'is.always.possiBle to praiseo:God, ~ven in the midsv:of., grea't distractions. (Who could not fill the gaps between invbltintary: dis.tractions~ with praise of God?) It is ~possible to thank Him, exen for~His crosse~s.~ .,~even for the distraction° and aridity themselves;. as~ far.,~,asothey are of ,His make, and not the fruit of our negl.ect of: spiritual~life. It,is possible to expose our wretchedness and misery, a~nd .cry for His help . Should, however, once in a while even that ~be impossible, then it remains possible just to keep oneself respectfully and humbly in His holy presence an'd let the .gaze of:His mercy fall' upon our misery. Once we grasp this, once we sacrifice,our ow~n pleasure in prayers; all anxiety .disappears, peace returns to. one's heart. We know-then when our prayer is good, namely, when we make °efforts to please God, not to satisfy our own selfishness.--A Jesuit Father. Reverend Fathers: 'It seems to me that the follow!ng are among the principal reasons for the:difficulties and the neglect of~mental prayer: ,, 1. Failure to Realize Its lmportance,,~That one's prayer .life is synonymous with one's interior life; that it is the source of real growth in the love of God, by disposing our souls to r.eceive and to profit more fully from the grates 'of ~the sacraments; that it is the. greatest help to purity of soul and to an ever greater hunger and thirst after God. St. Teresa of Avila said: "There is but one road that reaches God., and that is prayer: if anyone s~hows you' anotheri.you ~ire b.ejn~ de~elv'ed." " ~ " 2: Di'sc?uragement. Du~. p~r(nci15al'iy- ~o "judging° by,'Bhd's feehngs. 'We-cannot judgebur praTe~ by our feelings nor by "th~ arhounf,of'dryness or desolfi~ion v~e experience it/ pbayer. As long as~ ~ve' tr~ to make our prayer well,'it is "alt~a(/s pldasing t~5 God ~nd prpfita~ble to us, even though,' at ti~e~s, we seem to do little inor~ t~han siinply fight distractions or temptations! 0 God Uses th~se ;tria~s for'our advancement. ~: . ~ " " 3. Lack of Proper li~struction.~--Sou~Isshould be t.au~h~" to pa~s on (th6ugh,not hurriedly.), from discui:sive n~editation to the ~nore simplified'arid richer forms of prayer. ;To try to keep to dis'cursive meditati6n ,wl~en that no q6nger :sUits the' needs df one's, soul i~harrfi-ful;' as ~ell' as difficult~and r~pugnant: ."In this regard, "I,.heartil~ aplSr~ove of all-ileal, y~oi~r fi~st.~correspO~ld~nt-"in the-,March ~ilsue (pp: 109! ft.). °.said' bfi" th~i~subject.'.- '.H~re0 is :wherh°- dire~tion-~e~en " .-223 C~OMMUNICATIONS Ret~ew for Religious though-just occasional, perhaps just two or three times a year---is a great help. " 4. Failure to Lead an "'All Around" Spiritual Life, Proportioned to Our Prayer,--We cannot expect to make great~ progress in our prayer life and the love of God, unless we are s~riving generously to please God during the other hours of the day. There is much tha~ could be said here, but I can think of_no better way of summing up what I would like to say, than to quote from the regulations that St. Paul of the Cross gave to. his religious. He ends his chapter on prayer by saying: "In fine, let all remember that they will never suc-ceed in the exercise of prayer; nor will it produce in them any satis-factory fruit, unless they endeavor with all diligence to be recollected during the day in the presence of God, to be lovers of solitude, to practice mortification, interior as well as exterior, and to observe with fidelity and exactness even the. smallest precepts of the Holy Rule." The first time we read this quotation, it looks discouraging: it seems like we have to be almost saints before we can begin to make progress in prayer and the love of God. But if we re-read it, we see that all he asks is that we try, though diligently, to practice recollection, to love solitude (i.e. to be detached from the world), to practice morti-fication, and to observe the rule. But I do believe that these admoni-tions are very important.--A Passionist Father. Reverend Fathers: .~ The very word religious, it seems to me, suggests~ a d.aily program of prayer more extensive than Catholics. in general adopt. Every religious enters on her career with her eyes open., if she firm,ly believes she is personally called, not only to her holy state, but also to her particular Congregation or Society, and is instructed during. her novitiate in all her obligations, why not always keep it at heart that in the important matter of her daily program of prayer, He who called her will assist her to fulfill that duty to His satisfaction aiad her merit, if not always to her enjoyment? Itomust be remembered, too, that prayer is first of all for God's sake, then for ours. It may be likened to the incensations during the Hole Sacrifice of the Mass,, acording to, the liturgical versicles, "'Dirigatur, Domine, oratio mea, sicut incensum in conspectu tuo,'" and "'Vespertina oratio ascendet ad te Domine et descender super nos misericordia tua.'" How con.soling to reflect that as the Holy Sacri- 224 1947 COMMUNICATIONS /ice is celebrated around the world, our prayer rises as clouds of incense and, in return, there falls the dew of God's blessings upon our lives! In regard to the formal hour of prayer that begins the day of most religious, it goes without saying that unless the highlights of the subject have been tucked into the mind beforehand, little focussing will-be possible on the subject. Who would think of going into the presence of a dignitary or a professional man without knowing what h~ is going to do or say? St. Ignatius Loyola has given us admirable indications on how to use the time of meditation to the greatest profit. I recall how the list of these directives appalled a young reli-gious I know. She intimated that she felt sure they would ruin her prayer. Rising, however, to intellectual considerations, she decided to analyze an hour of prayer just completed. To h~r joyful amaze-ment, she found tbat she had followed them largely as if pressed by logic. Inflamed with this encouragement, she began accordingly, day 15y day to build up her med{tations synthetically according to the methods of St. I~natius. Her. own words: "I knew that reflection clarified the mind." Al-though unaware of the manner of the op.erations of the Holy Spirit, I realized from time to time that certain thoughts stood out very clearly among others in a Scripture text or a rule, or persuaded me very gently to a higher way of action. Yet something, on my part, seemed deficient. I Wrestled again with the analysis, of my medita-tion, to admit tO myself tha~ I was using 'the three powers of my soul' for a meditation, and my senses for the active contemplations of the mysteries of Christ, but I was not making much of the col-loquy. The next day I wrestled again with the though~t content. Then I put down reasoning, put away reflection, and just knelt before God waiting for a thought to come spontaneously. No books ever printed words like those I spoke to God, but I knew I shouId certain~y have spoken them to those I loved~ my people, my friends-- so why not to God, the Supreme Being? The official Our Father sealed my prayer and obtained its last blessing. "Soon I realized that it was the colloquy that made the difference in my morning prayer. I had tasted~something I had never experi-- ended before. God had made me understand the words of the psalm: '0 taste and see that the Lord is sweet.' " Prayer unites us to God. We must keep that union through a busy day. It may be kept active through the day by ejaculations-- 225 I~oMMuNICATIONS "' ~' "' ~ ,.~,! ,. grains:of, incense again, ~thrown~on°.the.,fir~ dr: chari~y in/the s0ul'. Ejadulations first,in, h'0n6r 6f 7God.,° Bht,~the .background 'of the enti[e:mind, too,.m.ust'be kept fqr God,, filled tho.ugh it mu.st.often be with.:a.,t:hous.and .t_hings call.e~t for. by .duty: ~ An-intruder. ,of high r.ank: is ,the gra~tification, of curiosity.¯ Here iLmust be noted,that $3: Ignatius will not dispense from the examens;of his daily program of prayer. It is .the moment' of detecting intruders into God's kingdom and banishing them,, and Of resolving ~o make ~room for His'allies, one of whiqh is spir4tual readigg. Without this first step in prayer, aqcording to St. Bernard, we~ cannot'expec[ t~he second that rest.s upgn it meditatio.n. In o_ur s.torehouse of the mind, we should keep~ not only choice thoughts from this reading, but also tidbits from conferences heard, direction given-,, holy conversations held. And regarding these, is there any-thing that mak~so earth more like heaven than conv.ersations about God and His ways? A~suredly, the mind must be kept free for God. Clogged with useless matter, it is not receptiv.e when'the hour comes for morn.ing prayer, to the things of heaven, nor is it, if the body is ~rah'ted all its desires during" the day and indulged in every whim. HOwever. it may happen that even with the utmost care expended !n~ p~p~ratio.n,, our morning prayer can seem a failure. St. Paul ~¢:ogni.~ed_sucl~'a situation: "To will is present'with me: but to accbmplish that ~hich is good I find' not.", Again, concentration of in!fi'~:s~em~ i;np~ssible. I~ may be ~s. Our Lord said of confusion of another kind, An enemy hath done thts. Or. the mind seems _'~o~. ;o. . I~ . . ." , ¯ ~, . -, inoperative. , If the trouble continues for an apprectable txme, the remedy wdl come w~th a d~rector s counsel. Hts mtssxon an~ studtes prep~ire him to disc.ern ,wheth,er the s~tuation at'hand ts sloth or "the prayer of faith." the means of sanctifitatio9 of So ,many, saints: :- Moreovdr,,it is .well to re~alI, that~artists work years before they mas.tqr ,,their art. And,-,~he i~sue of ~hei~ lifework is so precarious. But ~e.~vho are called by God Himself to a life of pra, y~r know that while He will never fail to i~elp'us, Who "works both to will and accomplish" in us. we can never fail if we do our part. Whether or n.dt"Go~l calls us_f~om discursive to°higfi~.r_forms~of prayer, we shall not .be h~i~led in persevering, however little or great the relish-our pFaydi: may a~ord us: Fo.r. linked with the Hbl'y: Sacrifice of the Mass, it will be acceptable unto'Go~l's praise'and glory, to out'own ~obd'.afid that 6f the entire~ Church.' " .-~" .: ~ - - 226 Tt e ,.Will t:6, Perrrecfion ' " ~AugustineKlraas: S.J. ~IV]HILE recupera, tmg at hls ancestral castle of Loyola ~ from a serious wound received in the battle of Pam-o ploga, Ignatius, to "while .aw~r the lag~iqg hours, reluctantly took to red&rig the lives of the saints. Grace was at x~ork in his s0ul as he b~an to rep~eat over andover to himself: "Suppose I should do. what Saint Francis did, and what Saint Dominic did? Shint Dominic did it, I should do it too; Saint Francis did it, I should do it too." The will to pe_rf~&ioq, already s~t~ong at the beginn~ing of h!s. cgnv.ersi0.h,,.Ignatitis fostered~and de~elbped throughout° his subsequent life; unfalteringly h~ put it into practice.~ It b~tlght him.t9 th'e 16fty heights" of ~anctity, to the summit of spiritual perfe~ctign, to fellowship with Franc'is, Dgminic, and man,.y ~ore. ~" "° "8piritudl p~rfectioti is'a':rfiatte~bf co-'6perating with" the. graee of G6d Whi&i is~alW~ly~ given hbundantl 9 when. asked for in hOmble prayer. We[wh6:pro~ess to sei~k'p{~ife&ioh ari~ somewtJat like"gai~den plants that receive glorious ~un= light ~ind reftesfiing'&v~ from ~ibove. Biai~ these gra~ious gifts Of G6dare'n6t enough~foiSlift! and growth to matu'r- .ity. The robts'df the'~i~lant ~ust' also go down ~eeP irito the soil to draw from it adequate nourishme'nt. That is the constant co-operation witch grace demands of us, and to achieve it, a strong initial impulse must be given and sus-tained. This 'startirig~ p{ash that. goes on:" developi.ng momeritum is the '~ill~t~o~perfection.~ W~ must will, we m~i~t eaffiesti~; d&ir~i .[w~m.ust~ be ~letermined that at an'~r 0~t we ~a~e going"t8 accumhi~it4 al'l the ~a'nctifying grace we 227 AUGUSTINE KLAAS Reuieu~ [or Religious can and also'acquire the highest activity of the love of God and the nelghbor~ posslble.ln ,the particular circumstances of nature and grace allotted to each one individually by an all-wise Providence. The will to perfection is not something physical, as the knit brow, grim jaw, and taut herves of certain mistaken young religious would have us believe; it is not sentiment or feeling though these are frequently present as by-products; it is essentially something in the spiritual nature of man: in his mind which evaluates perfection as a very great good, and above all in his spiritual will. It is not a mere velleity, a "Lord, Lord . . " and nothing more, a willing and no doing; rather it is an effective willing, a resolve that ei~ds in action. Father Le Gaudier likens per-sons who merely will and do not act to ostriches, which sometimes flap their wings ostentatiously as though about to fly away into the air. But nothing.happens, nothing ever happens: the silly birds remain grounded. Out Lord said to the rich young man, "If thou u;ilt be perfect." (Matthew 19:21 ) .~ The first thing to do then is to will perfection, and-to keep on willing it ever more and more, and then to follow through with steadfast, pru-dent action every day. That is precisely what the young man in the Gospel was not prepared to do. He just did n~t have the efficacious will to perfection; hence he did not co-operate with the special grace given him, and conse-quently he missed his great chance, his call to close intimacy with the Savior. II Holy Scripture in many places recommends the will to perfection indirectly, since it is .included in the prayers; aspirations, and good deeds of all God's holy ones. But also directly, especially in David's Psalms: "My soul bath 228 J-l~t, 1947 THE WILL TO PERFECTION cove~ed to long for thy justificationsat all times" (Psalm 118). "As the hart panteth after the fountains of water; so my soul panteth after thee, O God. My soul hath thirsted after the strong living God." (Psalm 41). Did not Solomon receive spiritual wisdom mainly because of his ardent desires for it (Wisdom 7:7)? The prophet Daniel was the "man of desires" of the Old Testament (Daniel 9:23), not so much perhaps because he was beloved of God, but because he wanted so earnestly that God's glory be revealed fully in himself and in others. It can rightly be said that the whole of the Old Testament was one great longing for perfection, since it was a longing for Christ, the Savior, the source and model of all spiritual perfection. This yearning for the more perfect life is the insistent motif of the Church's magnificent Advent liturgy. The New Testament confirms the old. "Blessed are they who hunger and thirst after justness, for they shall have their fill" (Matthew 5:6). "If any man thirst, let him come to me, and let him drink" (John 7:37). And Mary. said: "He hath filled the hungry with good things ¯ . ." (Luke 1:53). Who is the "man of desires" of the New Testament? I thinlY it is St. Paul, that courageous athlete of Christ, and it is manifested on almost every page of his Epistles, for example (Philippians 3: 12-14): Not that I have already secured this, or am already made perfect. Rather I press on, in the hope that I may lay hold of that for which Christ hath laid hold of me. Brethren, I do not. count myself ~o have laid hold of it already. Yet one thing I do; I forget what is behind, and strain forward to what is before, and press on towards the goal, to gain the reward of God's heavenly call in Christ Jesus. Like a runner in a close race Paul "strains forward" to reach the goal of his whole Christian life, world, and suffering. Saint John Chrysostom, commenting on this text, says that not the least of the runner's straining forward is his 229 AUGUSTINE KL/kAS ,' ' ,~ Review for :Religious will: ~and dete~niination to reach the'goal, in this case, the goal .of spiritual perfection. ;Saint Augustine shrewdly remarks that the sum-total of Christian.life is fundamen-tally a matter of holy desires for advancement in perfection: The early ,religious of the primitive deserts were wont to have the aspirant to perfection repeat over and over to him-. self, day and night, for weeks on end this little question: "Why did you come here?" This is what Sai:nt Bernard says (Epistle 341): Did you ever meet with an ambitious man, who, after attaining to one dignity, did not hanker after one of a higher grade? . . . What shall I say of the covetous, are they not ever thirsting after increase of gain? Are dissipated men ever sated with their illicit sex-pleasures? Do not the vainglorious ever go in quest of new honors? If, therefore, the desire of persons who are bent on obtaining the trifles of earth 13e thus insatiable, should we not blush to be less eager after spiritual goods, less eager after perfection? In another letter (Epistle 253) he gives a paradoxical definition: "True perfectidn consists in an unrelenting de-sire of it and assiduous effort to achieve it." Saint Thomas Aquinas' sister, who was a religious, once asked him what she must do to reach perfection. "You must will it," replied the l(arned Doctor of the Church. When with feminine insistence she pressed him with further detailed questions, his only answer was: "You muse will it." And in the Summa (I,.q. 12, a. 6), does he not teach that "desires predispose and render a person apt to receive what he desires"? He writes in his commentary on the text of St.-Matthew (5:6) : " "Blessed are they that hunger and thirst after jti~tice: for they shall have their fill.'" The Lord wishes us to thirst fif'ter ~that justice which consists in rendering to every man arid to God first of all what is his due. He wishes us never to be satiated on earth., but rather that our desire,s, bould grow Mw.ays . Blessed are they that bare this insatiable ,desire. , 230 July, 1947 THE WILL TO PERFECTION . Such-is the~.unanim6us verdict~ of the spiritual masters, put into.practice by ~/11 the saints, who valued it highly and even considered it a necessity for advancemqnt~ along the path to perfection; " Let us close this testimony with that remarkable psychologist0 Saint Teresa of Avila; who writes in her Autobiographtj (Chapter 13) : We must have great confidence, for it is most important that we should ngt cramp our good desires, but should believe that, with God's help, if we make continual efforts to do so, we shall attain, though perhaps not at once, to that which many saints have reached through His favor. If they had never resolved to desire to attain this and to carry ~heir desires continually into effect, they' would never have risen to ashigh a state as they did. Against this solid teaching of tradition and experience stands alone the seventeenth century Spanish Quietist, Molinos, who was condemned by Pope Innocent XI for instructing his followers to have ."no desire for their own perfection, nor for virtues, nor for their own sanctity . " III There are certain qualities which the will to perfection shpuld possess. First of all, it-must be supernaturally mo.tivated. God's glory, our own sanctification, the spir-ithal good of the neighbor, these must b.e.the fundamental reasons why we desire to be more perfect in the spiritual lii~e. All-too-human ambition and foolish .vanity are to be excluded. However, a reasonable desire to succeed, to win the esteem of our fellow-religious, to be in the good graces of superiors, and other such merely natural motives, may be profitably utilized in a supplementary way: but the main stress must always be on supernatural motives if our desire for perfection is to be solid and free from illusions. Then it is more apt to be prudent, humble, apd sincere. It must, too, be all-embracing, like perfection itself. It has to include great things and small, hard things and easy, 231 AUGUSTINE KLAAS " Review for "Religio~is the pleasant and the pain'ful; with a special inclination toward the more difficult, and even the heroic, seeing that our actions generally fall short of our laudable ideals. Hence, we may not pick and choose, ~desiring to be perfect in prayer but not in obedience, perfect in our work but not in our play, perfect in pursuing the hobbies andside issues of life we love so much but not in doing our main tasks, perfect in dealing with externs but not with our fellow religious. The list could be considerably lengthened. At the same time, it must be practical, that is, adapted to our particular condition and state of life, in accord with bodily health, mental capacity, and spiritual strength. The universality of our desire for perfection is thus limited, made definite, concretized by our practicality. A teaching religious may have a strong desire to make a holy pilgrim-age on foot to ,Jerusalem--and no doubt his students would approve it, too~but such a desire is normally out of place, at least during the school year. It just is not prac-tical. Another religiou~ may be wanting to lead a more contemplative life by spending a great deal' of time in the chapel, but meanwhile the orphans are creating pandemo-nium, the pupils are hurling erasers, the sick are getting sicker, and the soup is boiling over. It isn't practical. This practicality will be particularly in evidence when we are choosing the means to perfection; and here let me recall that it is not so much the number of actions nor their greatness in the eyes of the world that counts for advancement in per-fection, but rather the more perfect manner of doing a few well-chosen ones. The saints have done nothing if they have not taught us that lesson, namely, that it.doesn't matter so much to/~at we do as bow we do it. Hence, our desire for perfection must take in the whole concrete situa-tion and be eminently realistic; it cannot afford to chase il!usive spiritual butterflies. 232 July, 19 4 7 THE WILL TO.PERFECtION Furthermoie, the desire forperfection must be effective at all times and in all ptaces~ Here the present moment is all-important. -We must desire to be perfect not only when we have taken our first vows, or our final vows, or when we are thirty years old, or forty, or fifty--but now, at the present moment. "'Nunc coepi.'" (Now I have begun.) Like the saints we must learn to value what has been called "the sacrament of the present moment." Nor must the will to perfection be effective just on certain days, on feast-days and not on fast-days, on Sundays and not on Mon-days. The present moment is every moment. No place must be left out: the desire for perfection must be activated in the chapel as well as in the laundry, the classroom, the hospital, the kitchen, the orphanage, the recreation room, everywhere. I like to recall how the sainf of Lisieux struggled With her dislike of that malodorous cheese in the dining room as well as with her annoyance at her neighbor's rattling beads in the chapel. Always and everywhere must the desire of perfection be efficacious, in a simple, .~natural, and balanced way, with no tensefiess, wor.ry, or constraint. Otherwise it can happen, as Holy Scripture sa3is, that "desires kill the ~slothfu1: for his hands have refused to work at all. He longeth and desireth all the day! but he that is just will give, and will not cease" (Proverbs 2:1~:25-26). "Do what you do" is a maxim, which, if followed faithfully, will go a long way towards m~king ~our will to perfection something more than a mere velleity, something more than a will erratically effective only at certain times and places. Finally, the will to perfection must be persevering, so much so that gradually it becomes the dominating desire to which all others are subordinated. "Seek ye first the king-dom of God and His justice . " No more powerful means to .perfection exists than the habitual hunger and 233 thirst-for the higher life of the soul. 2 Indeed, it is an .excel-lent gauge of the degree of perfection a religious has already attained since the desire increases' in ,proportion[ toe his progress in virtue. - IV There are some obstacles to the acquirement and fos-tering, of the will to perfection. Indifference to spiritual perfection itself is, of course, a great hindrance to culti-vating a desire for it. We do not desire whai: we are not interested in. May we lawfully.-adopt.a "don't care" atti-tude of mind towards our own spiritual perfection and consequently neglect to desire and will it? Certainly we may not, and the reason is simply that our greater, perfec-tion is bouiad up with God's greater glory, and no one may b~ wholly indifferent about that: True, one may be of equal mind regarding the various means conducive to per-fection-- riches or poverty, honor~ or dishonor, health or illness, .and the like--since any of them can advance one to perfection and promote God's greater glory. But it is otherwise with perfection itself. God's greater glory, can never demand that we do not seek our own perfection, much less contemn it; hence, we must in some way strive for and desire perfection. " o~ ~ ¯ Perhaps one may admit theoretically what has just been stated, but deny it practically by the tepidity oflone's life. This spiritual torpor, lukewarmness, and Carelessness in the service of God is doubtless the deadliest enemy of perfection and its desire. It warps the judgment; it makes the wiII fickle and inconstant. It is a creeping pa'}alysis which gradually chokes off and Stifles all will to advance in .the 1ore of God and the neighbor, the esSenCe of perfection. It must be resolutely combated;~ it nius~ be replaced by its 0pposit~e, :Which is devotedness, fervor of" sl~iritual life, a 234 Jul~;o~19 4 7 THE WILLTO PERFECTION synonym for the desire of perfection. ",~ ~ . Anothe~r obstacle is what spiritual writers call rnoratism. This is the baneful tendency to be content with the practice of. the moral virtues and with doing only what is strictly obligatoty. The desire for perfection is thus shoit-circuited, human means are relied on rather than divine, our own little schemes and devices are preferred to a generous trust in the grace of God. In a word, it is a kind of naturalism in the spiritual life which reduces the desire of perfection to an ignoble minimum. The remedy, of course, is, a stronger emphasis on the supernatural in our lives and, while not neglecting the moral virtues, a greater insistence on the theolog.ical virtues of faith, hope, and charity, a more determined practice of the counsels. By our desires we must "hitch our wagon to a star."' After all, a Chris-tian should desire to be eery much more than the equiva-lent of a good.pagan, whose ideal of perfection is the golden mean of the natural moral qirtues. Plus XI points to the objective of.Catholic education a's being "thd supernatural man. who thinks, judges and acts consistently in accordance with right reason illumined by t~he supernatural ligh~t of the example and teaching of Christ." If that is applicable to layfolk, how much more so. to religious? There must be no deliberate limiting of ,the desire for perfection, to the lower level of moralism; the desire must surely transcend the minimum observance-of the Ten Commandinents. Similhrly the will to perfection is hobbled by a pre-dominantly negative concept of ~erfection. If we are wholly taken up with avoiding sin and impe'rfection rather than with cultivating the mote positive aspects of spiritual-ity, such as the acquiring of the virtues and the doing of meritorious works, particularly those of supererogation, it is easy to see how this will curtail our desire for perfec-tion. "Accentuate the positive" is an excellent rule to gov-. 235 AUGUSTINE KLAAS Review for Religious ern our spiritual desires and ideals. Finally, the desire bf one's own perfection, if not rightly m'anaged and ~controlled, can make one self-centered, self-complacent,, spiritually~egotistic. Too much concern with knowing down to the last detail where one stands on the ladder of perfection, just how much one is advancing from day to day, from hour to hour, by doing this or not doing that, does not make for a healthy spirituality, because this attitude often leads to excessive introspection, exaggerat~ed solicitude for minutiae and the relatively unimportant, uneasiness, preoccupation of mind, destruction of internal peace, and loss of true resignation and conformity to the will of God. All these things will hamper a true desire for progress in virtue. This evidence of a subtle pride and selfishness must be cast out of the soul, especially by puri-fying the motives for seeking perfection. It is good to know in a general way where one stands on the road to perfection, but it does no. good and can be very harmful to go too much into detail about it. Let God and His loving. Providence take care of the precise degree of perfection reached. A good principle here is not to look backward too much but rather by our desires to keep looking forward and upward to the summit of the mountain of Christian perfection. Eyes on God., rather than on one's own petty self! V To awaken and augment a real desire for perfection we must have a deep appreciation of the value of perfection itself. To this it will contribute to have a correct estima-tion of the worth of earthly things as Solomon had when he exclaimed "vanity of vanities," and also to be thor-oughly convinced of the importance of the "one thing necessary" spoken of in the Gospels. From this will flow a clear understanding that in the scale of values the desire of 236 ,I~l~1, 1947 " THE WILL TO PERFECTION perfection, when tightly comprehended, is .above all other desires. : The grace of God is needed to make this desire habitual and ever more fruitful; hence, for this grace, we must humbly pray. Can there be any more l~recious thing to pray for? Meditations, examens of conscience, spiritual reading, monthly recollections, retreats, all should be directed to arousing and stimulating the will to perfection, ~specially by proposing tO the mind the correct and most effective motives for will-action: God's glory, our own per-sonal sanctification, the spiritual good of the neighbor. Another help to foster and a~tivate the desire ~for per-fection is to study the lives of. Our Lord, of His Blessed Mother, of the saints, and .of other holy persons. Example always has the effect of engendering a desire to emulate. Saint Ignatius Loyola. is not the only saint who found example a powerful stimulus to the perfect life. It will also aid us to be on the alert to take advantage of the various circumstances of time and place to increase our desire for perfection. In this way, our trials, sufferings, failures, even our sins and imperfections, if rightly used, as well as our successes and triumphs, can be made into steppingstones to greater perfection, if only we seize upon these golden opportunities to whet our appetite for God and His love. Lastly, if we now have no real desire for perfection, or only a very feeble one, let us desire to have that desire and pray for it perseveringly. Spiritual writers say that such a manifestation of good will is almost always rewarded by .a gift from God. VI If the desire for perfection becomes the one, all-consuming, all-pervading passion of the religious, if 237 AUGUSTINE KLAAS' de.spising thethings bf earth:,heconq'uers human ,resp'ect;and_ can honestly say with David: "For what have I in heaven?: and besides thee what do l'desire~ upon, earth?, ¯ For thee my flesh and heart hath fainted awaY/:, thou, oart the God of m~ heart, and the'God thatis my portion'forever'', .('Psalm then there willl come into hisAife a~deeposense'of personal freedom, detachment from transitory created~ al,lurements, a"growing generosity in God's service, and an unexpected happiness. For wherever there is generosity of will and intention, there is spiritual joy: And God in His turri will not be outdone. He will pour out His gracesandfavors on the largehearted religiouso as He did of old on Daniel, on Paul, and on all those other men and women~of consuming desire for perfection. He will satisfy.that hunger and slake that. thirst.with His celestial gifts. Hol,y. desires are very meritorious in the sight of God~ even though some particular longings are not realized because oof circumstances beyond the .contro.1 of the reli-gious.~ Sb6uld fiecessity or:~obedience thwart ;i particular desir~e t~o do something .generous for God's gl6ry, that desire .will receiv:e :its .full-reward an~rway, as Saint Bernard cor-rectly notes. (Epistle 77) : .',The. desire is reckoned as the, deed itself by God,,when the deed is hind~ered by necessity." Hence~ it isono~illusion to desire to do great and~ even heroic things for Christ, such as going on the foreign missions, or undergoing martyrdom, and the; like, even, if there,,is little possibility of their, realization. Ir~ a particular case, God may. really want.only the d~sire~ and hence He will reward it as though it had been fulfilled. , ~ . The fruitful desire of perfection is of immense benefit, not only to ourselves, but to the neighbor also. It will blossom into a zealous apost01at.e, it will add honor and splendor to the w, bole' cburcbof G0d) and ~best ofall it will give grea~"glory, t6 God~ not 6ia]~r~in~ this w6rld, -but' 238. QUESTIONS AND ANSWERS through6ut eternity. ' ' " ~' To conclu~te With Clement: Of "Alexa~drih, cgmm~nting on Christ's offer of the p~fect life. tb the rich young~ man (Migne, Patr~logid Graeca, IX, 613) : ° "If thou u~ilt~ be perfectly! Therefore he was not yet perfect . . , and the words if thou wilt divinely show the liberty of the soul which is dealing,with the Lord. ¯ It was in the power of the man, who was free, to choose.; to give was the prerogative of God, as being the Lord. He gives to those who will, to those who make an effort, to those,who pray . God after all, does.not force anyone . He gives to those who ask, He opehs to those who knock. Let us then with God's grace will, and do, and pray; and spiritual perfectionwill surelybe ours to God's greater glory andour own everlasting happiness. Quesffons ncl Answers . What should be the conduct "of the r.ec~pient.of Ho|y Communion should a tiny particle of the Host, unnoticed by the priest, fall.upon his person?, " ~ .Because of the words "tiny particle" this question needs cautious answering. Some people are prone to see "tiny particles" everywhere. For them, the only prudent course of ~action is to ignore what they think are "tiny particles." Putting aside, therefore, the question of imaginary particles, the communicant who notices that a Host or a real particle of a Host has fallen upon his person should .wait at the communion rail and call the priest's attention to the fact. --17- Is" there anything in the Code which mlcjhf be construed as; an obliga-tion on the part of higher superiors to give Sisters a one- or two-week vacation annually? ¯ ~ The Code makes no explicit provision for an annual vacation for Sisters--but:we are inclined to wish that it did. Moreover, since some kind 6f vacation appears to be a normal requisite for preserving 239 QUESTI~)NS AND ANSWERS Reoieto for ~Religious good health and for fostering a wholesome,, c'ommu~ity .~pirit, it seems "that superiors have an implicit duty o~f trying .to provide such a vacation. This statement may call for some further explanation, for there seems to be much confusion concerning what constitutes a vaca-tion for Sisters. In some cases "vacation" app~ar~s to be synonymous with "annual retreat." This is particularly the case with regard to hospital Sisters; but it is not uncommonly verified in many teaching institutes in which the yearly round 'of activities may be 'summed up thus: teachm summer school--retreat---clean house--teach. In view of the fact that Sisters commonly make a fervent retreat, it is nothing less I~han fantastic to consider their retreat as a vacation. In other cases the Sisters' vacations consist in visiting their parents for several days. Of course, this is a "break," and in that sense it is a vacation. But it is not a vacation in the true, and par-ticularly the religious, sense of the word. Often enough these visits are characterized by strenuous activity and loss of sleep, and are therefore not even physically relaxing. However, even if in some cases they provide physical rest and release of mental strain, they are hardly a religious vacation. A vacation f0~religious should serve the purpose of intensifying the community spirit: and this purpose is cer.tainly not achieved b~y going off'for a time with one other Sister tO live ampng seculars, even though the~e seculars be relatives and very saintly persons. Still another misnomer for a vacation is teaching in a vacation school. This too may be a "break." The Sisters get away from strict community life for a time; and some find the novelty, very enjoyable, even though the' work may be hard. Nevertheless, though novel, though enjoyable, though mentally relaxing, it is not what we mean by a religious ,vacation. What do we mean by a vacation? Perhaps the following ~tory will illustrate what we mean: A certain mother general who was keenly interested in the spiritual progressl of her subjects, was thinking of having an inten-siv6, spiritual program that would last about thirty days; and she asked a priest friend what he ~thought of the idea. This priest happened to be a man who leans strongly towards what might be called a practical view of life . "Well, Mother,'Y he replied, after having considered the idea, "'if you can spare your Sisters from their duties for thirty° days, I 240 July, 1947 QUESTIONS AND ANSWERS think the best thing to do would be to give them an eight-day retreat and three weeks' vacation." "A vacation!" she exclaimed in astonishment~ "ddst what would they do with a vacation? They're often here at the mother-house. It's a lovely, s~0acious place. Isn't that. vacation enough?" "I agree with you~it is a nice place. Nevertheless, a mother-house is a motherhouse. It has an atmosphere of strict discipline and constant occupation. I suppose you could plan for a vacation here; but you would really have to plan it, or you might run into diffi, culties. When I speak of giving Sisters a vacation, I am thinking of your getting a pla~e away from your regular houses--a place that's private, where many Sisters could go together and rest and play games and, above all, get to know one another. Religious can go through the stress and strain of ordinary duties, and scarcely get to know one another. In fact, when they are always under strain, they can build up mutual dislikes that grow through the years to vast proportions. This can be largely offset by a good community vaca-tion. In relaxation and recreation the religious see one another in a new light, and often discover remarkably fine qualities that they never knew existed. In my opinion, there's nothing like a good com-munity vacation for fostering a good community spirit." She thought over his suggestion for a time, and then asked him: "In-this ideal vacation of yours what happens to the spiritual exercises ? "There's an old maxim to the effect that there's no vacation from the spiritual life. I won't deny that; hence I make allowance for spiritual e~ercises in my plan for the ideal religious vacation. But let's confine it to the ordinary exercises and not use this vacation as a time for adding more and more prayers to the usual ones." Thus far the story. Readers may agree or disagree with the priest, as they see fit. For ourselves, we believe that his idea is worth considering a.nd developing. W~e realize, of course, that many superiors who agree wholeheartedly with the idea are handicapped by tre-mendous difficulties, especially financial, in carrying it out. Nevertheless, difficulties are not always as insuperable as they first appear. We believe that some institutes of Sisters have already worked out satisfactory vacation plans. From practical experience these Sisters may have suggestions that would be profitable to others. If they wish to send these suggestions to us, we will gladly publish them in the REVIEW. 241 QUESTI.ONS~ AND ANSWER,S I) Are superiors required by canon law t6 comply with the wishes of a subject who for a worthy cause asks for a change 6f residence? (2) If the subiect!s reason for inak[ng, the ~request is a'problem of conscience,° is, he obli~jed to reveal to the superio'r the nature of this problem? °~Fh'ese. two questions, alth(~ugh'~oming from different sources, are intirrhitely connected. Arid since they,deal with a matter of th~ high~st importance in the religious life, an unusually detailed answer seen~s called for. Ca~on law contains no specific provision concerning the assign-men~ of religious, The first question, therefore, must rather be answered in the'light of the principles concerning"the government of religious. Sir~c~ this government ofight to be paternal, it seems to follow logically that superiors are obliged to grant reasonable requests of subjects unless the superiors have equally good reasons for refusing them. To apply.this principle in a concrete case a religious superior must consider not only the request of the individual subject but also factors that pertain to other individual religious and to the ihstitute as a whole. The individual who asks for a change of residence is quite, naturally looking at the matter from his own point of view; and from this point of view he may have one or more of many good reasons fbr requesting the change. Forinstance: one's health is poor anti'would probably be greatly benefited by a change; there is strife in the present community, and great peace can be expected from a chari'ge;' a~ teacher is doing poorly in his present assignment 'and feels that if. he could go elsewhere and get'a new start all wotild be well an occasion of sin has'developed, and it seems that~the most efficacious means of avoiding sin is to get away from the pre,sent circumstances.', These are dxamples of good reasons for asking for a change., Some are n/ore serious than others; .yet a stibjec't who~for any oneof'these reasons, or for some similar reason, requests a change of residence is certainly asking "for a worthy cause,'Liis the question puts it. The superior who receives such a~request is bound in conscience to give it prudent consideratibn. The first step .in this prude.nt con-siddration is to weigh the reason itself. If the. superior honestly judges that the subject'would not reap ,the expected benefit from the,requested change, he can hardly have an obligation to.grant it. The obligation in this case is rather on the subject; ~he should either appeal, his case to a ihigher superior, if he thinks it. sufficiently serious, or accept this particular disposition of Divine Providence and.~do the best he can 242 duly, 1947 , QUESTIONS AND ANSWERS under the circumstances. Obviously it is possible for the superior to be mistaken in his judgn~ent, for t~e has no charism of infallibility; yet, granted that he has acted prudently and sincerely, he has nothing with which to reproach himself if subsequent events ifidicate th;it he was unwise in denying the request. Even when the superior'judges that th~ requested change~would be beneficial, it is not always obligatory, .or even permissible, to grant it. For, although patebnal government implies an intimate familial relationship between the superior and the individfial subject, it does not° change tl~e fact that the superior's primary~ duty is to seek~ the common good. He must view the individual's need in the light of the needs of otl~ers and particularly of the entire community.or eritire instittite; ~nd he can reasonably grant requests of.individuals only when they do not Conflict with the greater good. That such conflicts can easily arise" seei~S~ obvious, sirice, ~:he reassigning ~f oile religious usfially involves at least one'other chfing~, and frequently it cannot be accomplished without many changes. ~As one example of~, a" Worthy caule for requestii~g a ch,~ange,,~of residence we mentioned the necessity of avoiding an occasion "dr 'sift: A consideration of' this and of othel reasons of co~iscien~e leads'logi-cally to the very delicate problem indic~tei:l by the second question." namely, how much information must be given the superiol Whe~ change is requested for sfich personal rehsons? There seem~ ~obe a difference of opinion here. As' a clear expression of one ~Vie~, ~ve quote the foll6wing from a letter ient to our editorial board by a priest who is much ihterested in this problem. " "The Code," he wrot~, "forbids a'~onfessor to interfere With the internal government of any religious con~munity. Yet very often matters pertaining to commiinity life also pertain t6 the forum of conscience. Mindful of the Code"and mifidful also of the spi/itual welfare of a religious, the confessor may deem it ne~ces~ry o.r veiy imperative that there b'e a change of ~esidence, 6f.assignmfint, of the community doctor or dentist to be visited for professional purposes, and so forth. ThUd advice ~iven us during our cdurse in p~astoral' theology was to study well the case and then to say to t~e/eligious: 'Tell your provincial or local superior that your confessor adviies.you to ask for a change of residence, of assignment, and so forth.' In the estimation of the confessor tha~t_ should be sufficient: a prbble~ of consci~nce'~exists, and a changeowould be definifeiy helpful in sol'ving it. The superiors a're thus° made aware of theproblei6 basefi"6n QUESTIONS AND ANSWER,S Revie~u [or Religious reasons,of conscience (reasons ,which no religious is bound to reveal to the superior). And yet, strange to say, the request has been turned down ! , "How such a refusal can be justified is beyond me. The confessor can err, but he is in possession of knowledge which the superior has not. The reason of exterior regularity cannot outweigh the'spiritual needs of an individual. Is not the spiritual betterment of each reli. gi6us the first concern of superiors? And is there not for the superior who may judge that ~a confessor has been 'taken in' by religious a means to have the confessor changed, i.e.~ by asking the removal of the confessor from the local ordinary, who can change the confessor without giving the reason? Hence it would seem that a request such as was,stated above should be granted by the superior of the religious who forwards it. The superior may have ~doubts, but the doubt should ordinarily favor the religious and especially the confessor of the xeligious. Personally, I cannot see how any superior can pit his or her judgment against a request that is advised or approved by the confessor, especially w.hen abuses can be stopped by a recourse to the bishop." This is one view .of the matter, strongly and clearly expressed. But it seems to us that there is another side, and we should like to indic~ate it. Let us suppose that a religious has a real difficulty of conscience: for example, an occasion of serious sin: and he goes to his superior with a request for a change of residence. He tells the superior that his confessor told him to ask for the change; he does nQ~t reveal in any way the specific nature of his difficulty. Everyone would agree, no doubt, 'that the superior may take a prudent confessor's word con-cerning the spiritual need of his penitent: and if this were the only factor to be considered in making a chlnge of assignment the superior would not need more definite information. But can this question of reassigning a religious always be so utterly simplified? For instance, how is the superior who is ignor-ant of the nature of the subj ct's difficulty to know that the new assignment will not be more dangerous than the present one? And how is the superior to judge who can be safely called upon to replace the religious in his present assignment?. And since changes like this not infrequently in;colve inconveniences for communities, how is the superior to judge whether the subject's need is sufficient to offset these inconveniences? After all, even conscience problems vary greatly in 244 QUESTIONS AND ANSWERS degree; and we doubt if it can be stated as an absolutely generalprln-ciple that all conscience problems must take precedence over the external needs of the community or institute. It depends on what these conscience problems are and what these community needs are~ The superior may be well aware of the needs of the community, but he Can hardly make the necessary comparison if the subject withholds all information concerning the precise nature of his personal diffi-culty. W'e wonder sometimes if the view that the superior has no right to know the nature of a conscience problem is not closely connected with a misinterpretation of ~the canonical legislation concerning mani-festation of conscience. From the fact that the Church forbids superiors to exact a manifestation of conscience, many seem to con-clude that a superior never has a.right to know a subject's conscience problem and that the subject r~eve~" has a duty to make known the nature of his problem. It seems to us that these r~ever's are too abso-lute. Taken at their face value and applied universally, they mean that in many instances the Church wishes to sacrifice prudent govern-ment in order to preserve a so-called liberty of conscience even when this might be harmful to the individual. Even i~ we suppose that a subject never has a strict obligation to reveal the nature of a cohscience difficulty to a superior, a good reli-gious': would not be justified in translating this into an attitude .which amounts'to, "My conscience is none of the superlor's business~" The canon law defiiaitely encourages the practice of ~voluntary manifesta-tion of conscience to priest superiors; and if this is encouraged as a normal practice, it is certainly advisable at a time of special n'eed. ~ With r.egard, to manifestation of conscience to lay superiors (for example, to Sisters), we have often heard it said that the Church p~sitively disdourages the manifestation of conscience difficukies .to them. Perhaps this notion is traceable to the Index to the Code; and it may be well to call attention to the fact that this Index is a private document, not officially promulgated by the .Church. Both Father Creusen and Father Schaefer, who are certainly among the best authorities on the canon law for religious, say that the Church neither encourages nor forbids the voluntary manifestation of conscience difficulties to lay superiors: In this opinion, which seems to squar~ perfectly with the wording of canon 530, § 2, the Church simply leaves the matter of voluntary manifestation" of conscience problems to lay superiors to be solved in' individual Cases according to sound 245 QUESTIONS AND ANSWERS pastoral principles. ~ ' It is clearl'y contrary to soundp~storal principles to open one's conscience .to a lay superior,°for the purpose, of getting advice that the superior is n0tcompetent to give. But itis quite in ac'cord with these .principles to reveal one'~ conscience difficulties to a lay superior ~in order to get encoura~einent and especially to get the help required for putting a director's or confesso£s advice intd effect. Those who shy that the Church positively discourages the manifestation of conscience difficulties t6 laysuperiors seem to be unaware of this very important distinction between expert advice on the one hand, and such things as sympathy, encourageinent, and practical help on the other. We have g6ne to some length in treating this matter of manifes-tation of conscience because many of the questions and suggestions that we have received in recent years indicate that subjects often lack filial confidence in their superiors; and this deplorable condition seems to exist among both religious men and religious women. And the fault is by no means all on the side 6f the subject. Some superiors give their subjects the impression that they are not interested in the personal, affairs of individuals: they want only efficiency, external achievement, financial success. Othe/ superiors, after listening willinglyto the subject's diffigulties, appear to be unconscious of the grave obligation of secrecy that the very nature of such communica-tions demands. There is need, it seems, of sincere self-examination on both sides.~::superiors and subjects--ifothe ideals.of paternal, gov~ ern_men.t_and filial confiden_ce are to be adequately attained. We conclude with the following direct answers to the questions. proposed : , ~ ~. 1) The superior is obliged to comply with the request'of the subject if,.after having prudently weighed al~l pertinent circumstances (namely,,.the need of the one making the request, the needs of other r.eligious, of the community, and so f0rth),~ he judges that the reassignment is necessary . 2) In general, it may be said that a superior is entitled to all the information he needs in order to make a prudent decision' of a case. It follows from this that a superior who judges that further informa-tion is necessary before making a change is not violating the rights of the_ subje.ct by refusing to make the change without such informa-tion; and in this case of justifiable refusal a subject who is conscious of, a serious need Of. a change in order to. avoid ,a proximate occasion of morta'l sin seems to. have a strict obllgatio.n to reveal the n~ture of 246 JuI~,1947 QUESTIONS AND ANSWERS his problem, at. least to the extent required for prudent consideration by the superior. If, on the other hand, the superior is satisfied with such'general statements as "I would like a reassignment as a matter of conscience--because my confessor, or spiritual director, advises it," , the subject is nor strictly obliged to volunteer further information. So much for the obligation, The ideal solution is that such familial confidence prevail between superior and subject that the latter can readily explain the nature of his problem to the superior and thus get the maximum of prudent co-operation. We think that this applie~ to all religious institutes, wl'iether clerical or lay, whether of men or of women. 19 What is the proper method of disposing of an amputated llmb? According to a reply of the Holy Office given on August 3, 1897, the amputated limbs of Catholics should, if possible, be buried in a sacred place. The Holy Office suggested that hospitals have a small plot of blessed ground for this precise purpose. The amputated limbs of non-Catholics should be buried in unblessed ground. In b'oth cases--namely, of Catholics and non-Catholics--if the doctors insist on it, the Sisters may burn the amputated limbs. This reply of fifty years ago is still, taken as the norm for the proper disposal of amputated limbs. It should be noted that the reply" is quitemoderate in tone. It makes allowan& for difficult "cir-cumstafi~ es: *for exampld, in many plades it might be impbssible to have the "small pldt of blessed ground in the garden of the hos- ¯ pital"; in fact, this might be contrary to civil law. According to a quite reasonable interpretation, it also allows for the burning of limbs that are dangerously diseased, and for the saving of amputated" parts for, examination purposes. We suggest that, if there are any special difficulties in this matter, the local chancery ~office be consulted.Circumstances may call for different policies in different places. m20-- Who is the proper authority to decide the term of office of a mother superior? How long may she remain in office? With regard to local superiors, the Code itself is quite explicit, They are "not to bold office for more than three years; on the expira-tion "of 'this term they can be reappointed to the same offices if the constitutions permit it, but not immediately for a third term in the 247 QUESTIONS AND ANSWERS same religious house," The term of office of higher superiors is to be determined by the duly approved constitutions. The usual policy of the Congregation of Religious, in ap~proving congregations of Sisters, is to limit the mother general to two successive terms of six year§ each. She may not be immediately re-elected to a third term. ~2 Im If the ordinary confessor frequently fails fo make an appearance and there should be a real need of informing the bishop, who makes the report Ethe superior of the convent or institution? or the chaplain? In the case of a convent connected with a parish, is it the superior or the pastor who makes the report? Whenever there is real need of informing the bishop of the failure of a confessor to make his appearance, the superior should make the report. Neither the chaplain nor the pastor has anything to do with such matters. ~22m In convents, who applies for faculties for retreatsmthe local superior or the chaplain? The practice varies in different dioceses. In some the locai superior requests the faculties; in others, the chaplain; in still others, the retreat master himself; and finally some r~quire that the retreat master's religious superior make the application. The bishop of the diocese should be consulted and his wishes followed. Our constitutions prescribe that for each deceased Sister we say, as soon as possible, the Office of the Dead, or fifty Our Fathers, adding after each Our Father: "Eternal rest grant unto her, 0 Lord," and so forth. Now the rubric in the Office of the Dead prescribes that after every psalm the following be said: "Requiem aeternam dona els . . . E'f lux perpetua luceat els." even if the Office is recited for only one person. If the fifty Our Fathers are said instead of the Office, which is more properly used, the singular or the plural form of the pronoun? While it is true that when reciting the Office of the Dead the plural form is always used, it is also true that the liturgical form for the absolution recited over the corpse after the funeral Mass.uses the singular. Hence it seems quite proper to use the singular when saying the Our Fathers and Hail Marys for a specific deceased Sister. 248 Book Reviews THE THREE AGES OF THE INTERIOR LIFE: Prelude of Eternal Life. By the Rev. R. Garrlg~u-Lagrange, O.P. Volume One. Translated by Sister M. Timoth'ea Doyle, O.P., Rosary Collecje, River Forest, lll;no~s. Pp. xxiv -f- 494." B. Herder Book Company, St. Louis, Missouri, 1947. Ss.o0. For many years Father Garrigou-Lagrange, the distinguished professor of the Angelicum, Rome, and one of the most eminent of contemporary Dominicans, has been writing on ascetical and mystical themes. Besides many articles in various periodicals, he has to his credit several volumes on spiritual subjects. Some years ago he pub-lished a systematic and formal treatise on the whole field, thus giving a unified, balanced, and complete expression to his ideas on the spir-itual life. Now the first volume of this work appears in English. Perhaps the salient feature of this study is the preoccupation of the author with his thesis that infused contemplation comes within the normal development of the interior life. For a generation and more there has been a great debate over "the question. Father Gar-rigou- Lagrange has been one of the leaders in it, and evidently he is still waging a vigorous battle in defense of his doctrine: "When we' say, in short, that infused contemplation of the mysteries of faith is necessary for sanctity, we mean morally necessary; that is, in the majority of cases a soul could not reach sanctity without,it, We.shall add that without it a soul will not in reality possess the full perfec. tion of Christian life, which implies the eminent exercise of~.the theological virtues and of the gifts of the Holy Ghost which accom-pany them. The purpose of this book is to establish this thesis" (page 23). The whole work is divided into five parts, only two of them being contained in this volume. The first part deals with "the sources of the interior life and its end." It explains certain of the great Christian dogmas that have special relevance to the super-natural life: Thus there are chapters.~on the life of grace, the super-natural organism, the virtues--theological and moral, the gifts of the Holy Spirit, the indwelling of the Blessed Trinity, the Mys.tical Body of Christ, the mediation of 'the Blessed Virgin Mary, and so on. After'this dogmatic section comes a discussion of the primary ascetical questions: for instarice, the nature of perfection, the gran- 249 ¯ BOOK REVIEWS Reoiew [or Religious deurs of it, heroism .in. virtue, the passive purgations, the love of God, t~ae,'evangellcat counse!,s?'t~ae special obligations of priests and reli-gious to, pursue perfection, and other such matters. The second, rd, and fourth parts correspond to the tradtttonal three' ways m the spmtual~hfe' ~purgat~ve, ~llummat~ve, and umt~ve. Fmally~ the fi~th ~ar¢ ~i]l'~eal with ~extr~0rdinar~- graces, such as visions', ieve-lations, stigmatlzation,.and oth'e# unusuat ~henome~a. This work, like a much smaller one published some year'~ ago by the sam~ afithor (Les Trois Co~oecsions et les Trois Voles, r932), takes iks name ~om an interesting analogy between the natural and supernatural lives. Both lives consist of three periods or stag~s, and each 0f these three is ushered in by a crisis. Naturally, birth is the fiist crisis and introduces one to childhood. To birth corresponds the 'beginning of One's spiritual life a~ about the seventh year, or wfien~wr one is converted to a really interior life. Beginners are children in spiritual matters: their virtues will not be well devel-oped; their form of mental prayer is rather discursive; special inspi-rations of the Holy Spirit will be latent; there is no great degree of docility to Him; and they will be conscious of self-activity rather than of beifig moved from above. The second crisis in the natural life is pubec&, leading to the age of adolescence, with its~psych~logical as well as physical character-istics. The supernatural correlatives, are the "night of sense" (St. John of the Cross), the" initial forms of in~used (ontemplation passively" purifying the inferior faculties and subjecting them' to the spirit, arid the condition of ~roficientsTgrowing and advancing in-the illuminativ~ way. Now one's virtues become solid, the operaSions of the ~iftS become more manifest, and one assumes more or less the disposition of tile counshls: But if the ~aithful soul keeps striving earnestly and long enough, it will reach and successfully undergo a third crisis answering to "that of first liberty," attaining one's majodtq about the age of twenty-one and'eKtering upon full adulthood. Thd "night of the spirit," a sort of purgatory upon earth, will put one through a most thorough-going and painful purification and will prepare one to ascend th~ highest rungs of the mystical ladder. Then one is~ num-bered among the perfect and is in the uniti#e way. At any point in this supernatural evolution a person may fa~l to go on as he should; if so, he becomes something of a spiritual dwarf or midget. ~. AUG. E~A~, S.J. 250 dul~l, "! 947 BOO.K REVIEWS TERESA, JOHN, AND THERESE:.A Family Portralf of Thr~ee Great Car-melltes: Teresa of Avila, Jbhn of the Cross,~Therese ;f Li'sleu,x.-:o By the Reverend Father Brice, ~C.P. PFi. 336. Frederi¢~ ,Pusfef C6~,mPa~y: New York and Cindnnatl, 1946. $4.00. Few saints are as competent~to, i~spir.e us, to restore and elevate our supernatural vision, to inflame our affections for divine realities, as the Carmelite eagles Teresa, John, and Therese. Each one familiarly known and loved is a powerful aid to sanctity. But a comparative study of the three is .particularly enlightening and fruit-ful. For instance, how many are aware that God's principal tool in fashioning the sanctity of the lovable Therese was the austere John of the Cross? Father Bri& brings competent knowledge to his wel-come study of this spiritual trio; and though his love for all three is deep and sincere, the little Therese is plainly his favorite. Teresa, John/and Therese is adapted to the comprehension qf any intelligent Catholic, religious or.lay. In the mind of the author the three saints exemplify not merely the religious but the Christian way of life. Particular profit, however, is in store for religious and priests who read these pages reflectively. M~ny a brief chapter is fine'matter for meditation, though the work as a whole is perhaps too demanding for table reading. TWo' themes intedbck throughbut; the a~tivity and virtues~of¯ ,, each of th~ thre,e,~ ~ an°d~ ti~ inteyplay. ~ o ,0, of Te'res~i~ ~;nd John. on each. other and of both on Therese. Incident. and quotation, with which'the book abounds,~ are selected car'efully to,give us an ~x~ct and mo~cin~ family portrait. "~ ¯ ~ ~:'~" ~ As~Father Brice intended, we~ leave° Teresa, dohn, oa~t:d Thecese with a keen desire to deepen our acquaintance by firsthand contact. We fiave learnei:I l~d kno~ our ~uides'~eJl eriotigh to entrusl3 ourselves gladly t? i~i~m in the a~c~e~ot~, the' hi~her peaks. R. ~D. Hu8~, ~s~.2-. REFLECTIONS ,ON, THE SUNDAY,COLLECTS ~OF THE~ ROMAN MIS,,SAL. ,~By Sister ¯ Mary, G;nzaga~,Haessly. :' P~p; i32. 'The,Grail: St." Melnradl Ind. 19~,~>. "$~;00: " ' This book brings together, some of the best commentary on the Sunday collects in convenient and usable form. For each of the collects the~e ~s gtven the Latin text with a modern English translation f0ilowed b~ two pages of explan-';tion of the gist of the prayer. Since the collect of each Mass often summarizes the teachihff o~ the Epistle'and the Gosp_el, the bookfis in effect an excellent source for meditation matter reflecting the thoughts and petitions voiced by,the Church during .Sunday Mass from the time of St. Augustine to the present day. Simple re.adingof the explanation of the collect for one,Sunday will sometimes render all °the proper prayers of the Mass for that day vastly, more intelligible. Once in possession of the meaning of. the prayers a religious can more eas!ly make ,their.expres_sion his~o~wn and more fervently lift up mind and heart in union with the Church Universal. 251 BOOK REVIEWS Reoieto for Religio~s In recommending this book we mus( remark ~fia~ the lar~er work of which this is a part was originally written as a doctoral dissertation on the rhetoric of the Sunday collects. In revising the manuscript and adapting it for popular use the au(hor has sacrificed the discourses 9n rhetoric without sacrificing scholarship. roT, L. MACNAIR, S.J. BOOK NOTICES From fragments of letters, diaries, and narratives of Mar~'knoll Sisters in the Far Eastern war areas, Siste~ Mary de Paul Cogan in SISTERS OF MARYKiqOLL: THROUGH TROUBLED WATERS has woven an inspiring account of the war years. There is something about letters

Issue 4.6 of the Review for Religious, 1945. ; ¯ for " " ' NOVEMBER 15, 1945 ";Joseph's Jubilee, ¯ , . Francis Latin Psaffer . Michael J. ~ ;nce of Rel;9;ous . ~,dam Consider ,~n~ic~ris~? . A.gusfi, C. I:~:No÷ of TMs Fold . Job. S. Co~( s from fhe C~ounci] of Trent . A., ~)~0ne but Jesus" . Charles F. Theology for Everybody . '. Gerald Co~municafions Ouesfions Answered.' ¯ Decisions of the HolySee 'Books Reviewed Index t"o Volume Four " EVlE FOR RELIGI VOLUME IV NOVEMBER 15, 1945 NUMBER, CONTENTS ST. JOSEPH'S JUBILEE Francis L. Filas. S.J . TI~tE NEW LATIN PSALTE'RNMichael J. Gruenthaner, S.J . 365_'~ BOOKLET NOTICES . ". ~ . 372 CORRESPONDENCE O'F RELIGIOUS--Adam C. Ellis, S.J . 373~. WHY'NOT CONSIDER ANTICHRIST?Augustin C. Wand. S.J. STILL NOT OF THIS FOLD~-John E. oogan. s.J . CONCERNING COMMUNICATIONS . 398 S.PiRITUAL READINGS FROM .THE COUNCIL OF TRENT IIN Augustine Klaas; S.J. " . 39,~ "NO ONE BUT JESUS"-~Charles F. Donovan. S.J . 4~5~' BCOKS RECEIVED .~. .'; . 409 LITURGICAL PROCEEDINGS .~. . : . MORAL THEOLOGY FOR EVERYBODY.---Gerald Kelly, S.3. DECISIONS OF THE HOLY SEE . 421" NEW CONTRIBUTORS . 422. QUESTIONS AND ANSWERS-- 47. Sick Sister Requests Comm.union_ . . 48: Number of Siiters in United States .° . .423 49. Superior's Duty to Demand Salaries . 423 50. Apostates from Religion Exi:ommunicated .424 51. Right to Introduce New Devotions . BdOK REVIEWS-- Christian Denominations: Further Discourses on the. Ho!y Ghost: Moral Theology; The Ho.ly Sacrifice: Augustine's Quest for Wisdom .425~ INDEX TO VOLUME IV . ~ . ~ . 429 REVIEW FOR RELIGIOUS. November. 1945. V61. IV. No. 6. Published bi-monthly : ,January. March. May, July, September. and .November at the College Pres.s, if 606 Harrison Street; Topeka. Kansas, by St. Mary's College; St. Marys, Kansas.l with ecclesiastical approbation. Entered as second class matter January 15. at the Post Office, Topeka. Kansas. under the act of March 3, 187,9. Editorial Board: Adam C. Ellis. S.3. G. Augustine Ellard. S.3., Gerald Kelly, Editorial Secretary: Alfred-F. Schneider. S.J. " Copyright. 1945. by Adam C. Ellis. Permission is hereby granted for quotation: of 'reasonable length, provided 'due credit be given this rewew and ,the authoi, Subscription price: 2 dollars a year. // Printed in U. S. Before writin~ to u~, ple~se"consult notice on Inside back cover. .:(. ~, St. Joseph's Jubilee Francis L: Filas, S.J. ~N DECEMBER 8, seventy-fivE years ago, Pope Pius IX, acceding to the wishes of hundreds of bishops and thousands-of priests and faithful, declared St. Joseph Patron. of the Universal Chtirch. This action on the part of the Holy Father marked, the end of the era of ~t. Joseph's obscurit~y and ushered in'a period ~when the humble, lovable foster-father of-Jesus was honored to an extent far.beyond th~ most optimistic hope~ of the early proponents.ofhis devotion. The prese.nt sketch purposes tO relate how and why St. Joseph obtained his outstanding ,position in the devotional life of/he Church. .~ ¯ Pope Leo XHI in his encyclical, Quamquam Pluries, su~cinc-t[y set forth the basis for Joseph's p.atronage: ' The Holy Family which Josepl~ governed, as with paternal authority, so he.wrote, contained the beginnings.of the new. "Church. Here was Mary, the Mother of God, who was to become the m6ther of all Christians when she bore them 6n .Ca!vary amid the sufferings of her Redeemer Son. At. that same time ,Jesus-became the firstborn of Christians, ~is brothers by adoption~ and redemption. Consequently Joseph, tl4e "watchful defender of Christ" and "chaste guardian of the Virgin,'.' .cherishes with singular affection the multitudes who make up the Church of his foster Son: Over this multitude "he rules with a sort of paternal authority, because he is the husband of Mary and the father of Jesus Christ. Thus, it is conformable to reason and in every .way becoming to blessed Joseph that as once it was his sacred trustto .guard with watchful care the family of Nazareth, no matter what befell, so now, by .virtue of his 361 FRANCIS L.FILAS Reoie~v for Religious heavenly patronage, he is in turn to protect and defend the Church of. Christ." This concept of~ Joseph's patronage lay.hidde~ and unnoticed for centuries. Probably the first to propose it was John Gerson, the chancellor of the University of Paris, who described it in a sermon to the members of the Council of Constance on September.8, 1416. Gerson'~ sermon had ¯ for its purpose the adoption of a feast of the espousals of Joseph and Mary. With deep anxiety ~he chancellor noted the disastrous results of the great Western Schism bf 13 78, a woufid which-was still unhealed. He asked for approv.ai - of the feast of the. espousals "in Order that through the merits of Mary and through the intercession of so great, so powerful.ahd in a certain way so omnipotent an intercessor ~ith his b~ide., the Church might be led to her only true and safe lord, the supren~e pastor, her spouse in place~ of Christ." The suggestion made by Gerson Was not acted upon,. but once it had been put forth, the idea continued to recur to friends of St. Joseph. What really began to receive marked emphasis .was Joseph's part as guardian of the H01y Family. The full understandink of this role contained the: idea of ~Joseph's further guardianship of the Church. It Was next elaborated in the Summa of the Gifts of St. doseph, a pioneeringbook written by the Dominican. Isidor de Isolani in 1-522. His work gathered the various materihls that.had already been published about St.Joseph and told of the Saint's life, wrtues, blessings, and. glory in Heaven. Isolani also d~ew a glowing picture of Joseph's future glory_on earth. While depicting the exceptional hbn-ors he felt sure would be granted his Saint, he had this to say: "For the honor of His name God has chosen St.-Joseph as head and special patron of the kingdom of the Church, Militant." _ 362 November, 194.5 ST. JOSEPH'S JUBILEE, The theme of St. Joseph's guidanceof the Holy Fam'ily and the Church ~ontinued to run.through the,d~votion as it flourished up to the middle of the 18th cenl:ury. Here, in common with t-he fortunes of the; Church, it suffered a relapse; but with the reign of Plus IX, a hundred year~ later, i~t again surged forward. During t.he 1860's various 'petitions from~ bishops,, priests, and the faithful were~sent to the HolySee, askin~ for St. Josephls full. glorification in the liturgy, and for the declaration of his patronage of the Universal Church. Three special.petitions were presented to the Vatican Council in 1869-70. It seems, that these three were the petitions that moved Pius IX to n~ake his declaration on the Feast of the Immaculate Conception in 1870. Qer~on's purpose was. ~chieved; St. ~Jos~ph was offi- ~ cially proclaimed Patron Of tl~e Universal ,Church--and how sorely the,Church needed that help! Plus had already ' been stripped of his temporal holdings. In a score of countries rampan,t anticlericalism was riding apparently unchecke~t against a Church which the infallible savant~ of that "progressive" era declared dying if not already dead. ~The stre.ngth of the papac~y h~d been c6mpletely broken. so they said; the prestige of the prisoner of the Vatican was shorn from him and his successors for .all time. But as usual with enemie~ of ~he Church, they forgot Christ's promise to be v~ith His Church forever. They forgot the power of its.~mother, of her who was conceived without sin-~in fact they merely laughed at and disregarded the "out-dated" dogma about ~hero which the Pope had expounded. Probably they did not even kn6w of the .Holy Father's action reg,arding St. Joseph on that momentous Feast of theImmaculate Conception in 1870. Now, seventy-five, years later, what is. the prestige of the Churc~ St. doseph protects? Or what is the power.of 363 FRANCIS L. FILAS the Pope, so intangible, yet so compelling, ~hat kept the. Nazi invaders from settin~g foot on the territory of Vatican City? The world press invariably seeks the reaction of the Holy Father on every moral issue that-arises. The ChurCh "is daily recognized as a stable force, if not the or~ly stable force, in a world going somewhere towards" progress "or destr_uction'with, awesomerapidity. It is hard to dismiss i~his resurgence of the Church since. 1870 as mere chance. St. ,Joseph's patronage has shown its effects. Nor hasthe Church been ungrateful t6 its protector. In the last seventy-fi~ve years the popes have lavishly show-ered liturgical honors on St. ,Joseph. He alone of all saints except our Blessed Lady has~been given two feasts of excep-tional r~ink, a spe.cial preface in the Mass, a l!tany, in his ~ honor, separate invocation in the prayers for the dying, and particular mention in the Divine Praises. Now, as the Church is facing a continued crisis in its own and in-the world's history, ,Joseph isoagain the standard-bearer, spear-heading the campaign against atheistic communism, the threat of our times. His name is ever linked with those of ,Jesus and Mary. In all these tributes the mind of the Church can be discerned implicitly: St. ,Joseph is worthy of sp~cial.venerati0n~ second only .to Mary and above the veneration granted any other angel or saint. As we commemorate the 75th anniversary of his patronage of the Universal Church, we should humbly thank Almighty God for ~having given St. ,Joseph to us. and thank, too, our protector for his services to the Church just as Mary and ,Jesus thanked him ~or all he did at Betfi-lehem, in Egypt, and-at Nazareth. 364 The New Lat:in Psalt:er Micfiael J. Gru~nthaner,'S.J. THAT tl~e Psalms are. endowed with unu~uaI .poetic beauty and spiritual powe~ is concedeffby all; Cath~ olics and non-Catholics alike. They reveal to us the glorious attributes of the divinity; they speak ~o us of the sufferifigs and the triumph of the Messias; they recount to us the events and lessons of Israel's h!story; they instruct, us. in the ~ays of true wisdom. Their chief attraction, how-ever, lies in the fact that so manyof them depict .to us the anguish of thehuman heart struggling with almost every imaginable phase of .adversity and rising to heights of hero-oiSmby unshaken confidence in God and persevering prayer. ~Each Psalm, therefore,~ is a gem of religious thought. Its power to enlighten the mind and warm the. heart springs , not only from the wisdom and artistry of its human author but pr.incipally from the Holy Spirit, who inspired its pro-. duction. Need weowonder, then,.that the Psalms formed the favorite private prayer of the devout Jew in the Old .JTestament and that not a few of them,were sun. g in the Temple to enrich and spiritualize¯-the sacrificia, l.Lritual? Under the c!r~cums.tances,_~it seems but natural that the Psalms should.be ,repeatedly quoted by: Christ and° the Apostles and~that the Church should, prize them as a pre-cious heritage from the Old Dispensation: So highly did she esteem them that she allotted them a commanding poSi-tion in her liturgy. Full enjoYment of .the spiritual treasures contained within the Psalms has, however, been barred to many. The reason is that the early Church received the Psalter in an unskillful translation from the Greek, which inits turn 365 MICHAEL J. GRUENTHANER Revieu~ for R~ligious .was an imperfect tendering of the original Hebrew. St. Jerome,.to whom the Church owes so much. for his labors in behalf of the Scriptures, ameliorated ~he situation slightly by revising the Old Latin version extant in his day in accordance with better Greek manuscripts. His first emendation of the Psalter appeared in Rome about 383 and was adopted by the churches of the Eternal City; for this reason it is known as the Roman Psalter. In 386, while residing in Palestine, he published a second and more extensive revision of. the Psalter based, like the former, exclusively on the Greek or Septuagint verson. Because it first gained great popularity in Gaul, it is called the Gallican Psalter. Ultimately, it became the version current in the Latin Church and was incorporated in the Vulgate as the OfFicial translation of that Church. To facilitate religious discussion between Jews and Christians, St. Jerome also translated the Psalms directly from the Hebrew, but this so-called Hebrew Psalter never c~iptivated the ordinary ¯ clergy and the laity; it remained restricted in use to scholars. Histor~t o[ the Neu~ Version The Gallican Psalter, therefore, found in the Vulgate and the Roman Breviary, retains some of the defects of the Old Latin together with all the weaknesses of the Septua- - gjnt, its archetype. These deficiencies became ever more apparent with the progress of biblical studies in modern times. It was noted., that .the meaning of the Psalms had been obscured not infrequently and that much of their artistic merit bad evaporated in the course of the double trans, lation to which they had been subjected. To bring outthe full significance and poetic.beauty of the. Psalms, Catholic.scholars in xiarious countries began to publish translations of the Hebrew text in th~ vernacular. These proved to be so conducive to a fuller understanding and 366 November~ 1945 THE NEW LATIN PSALTER~ keener appreciation of these inspired poems that a move-ment arose among priests and religious to have a Latin ver-sion of the Psalter more consonant with the original than the official Vulgate or Gallican Psalter. ¯ This desire became so widespread that our reigning Pontiff, Pius XII, corn- " missioned the Pontifical Biblical Institute in Rome to pre-pare a new version of the Psalter in harmony with~ all the most~ approved methods of textual criticis~m. The task of preparing this translation was confided to six professors, each of whom was a specialist in one or more of the branches of bibllcal science bearin.g~ on the subject. Begun in ~lanuary, 1941, the prdject was completed after thre~ and a half.years of intense labor. The Holy Father found, the manuscript of the new version~ so satisfactory that he ~ommanded it to be printed. In accordance with this command tvco books were published by the Vatican Press in 1945" a Liber Psalmorum, and a liturgical edition in which the Psalms oof the new version are arranged according to the system followed in the breviary. The Liber Psalmorum contains a new version not only of the Psalms but also of the canticles ot~ the Old and New Testaments usually° recited in the breviary. Each of them is headed by a suitable title; the text is preceded by a short analysis exhibiting the nature and interrelation of its tho.ught. Brief footnotes have been added, explaining difficult expressionsand ideas, as well as setting forth the reasons for the translation adbpted. These notes supply the absolute minimum required for the comprehension of the text; they are not intended to supplant the more exten- o sive commentaries which supply a complete exposition of all tbd problems presented by a particular Psalm. The 'book is also provided with a brief introduction de. aling with the nature, origin, and history of the Psalms; essentials 9nly are considered and controversial issues are avoided. 367 MICHAEL J. GRUENTHANER Review [or Religious A notable feature of the book is the Morn Proprio of Pius XII, In cotidianis precibns, which is concerned with the new version. It recounts its history, character, alad purpose, and grants permission to all those who so desire to substitute the New Psalter ~for the older one in the pub-lic or private recitation of the Divine Office; this permission is to be valid as soon as the liturgical edition shall have been published. The New Psalter, therefore, has the same official standing as the Vulgate version. This is, unques-tionably, a momentous step; for the latter has been used exclusively i.n the breviary for so many centuries" it is intimately-interwoven with the writings.bf the Fathers, as ~-~the Sovereign Pontiff notes in the Motu Proprio; it has been declareff authenti~ by the Council oi: Trent. The motives ~prompting the Pope to introduce so startlin~ an innovation are well set forth in his Motu Proprio: That all may hereafter derive greater light, grace, and consolation from the recitation of the Divine .Office, so that, enlightened and impelled by these, they may in these most, difficul~ times of the Church be fittedmore and more to imitate the models of sanctity shining forth so egregiously in the Psalms and that they, may be moved to nourish and foster anew the sentiments of divine love, strenuous courage, and piou.s 'repent~ance which the Holy Spir'~t excites within us when reading the Psalm~. Basic Text ot: the New Version An attentive scrutiny of the New Psalter'shows .that: it fulfills, the ~ishes of the Holy Father. First of all, it is based upon a corrected Hebrew text; in this respect it sur-passes any of the ancient ~'ersions. The text found in our present Hebrew Bibles cannot be. accepted without reserve. It is not derived immediately from~the autograph manu-scripts of the sacred writers but from copies which in their ttirn depend on a long line of ancestors. But a text which has come down to us through so many centuries of succes-~ 368 November, 1945 THE NEW LATIN PSALTER sive copying~nec~ssarily contains a :great variety of scribal err6rs. Furthermore, the .primal text of the Psalms ~was written in consonants .only," some oL which bore a close resmblanc~ to one another; in addition, .individual words were not separated from one another as clearly, as ,in. our printed books. Consequently, copyists made not a.few mis-takes by confusing similar letters, by combining: or dividing consonants illegitimately, and by :adding ,vowels that were not approprjaSe~. ° - The New Psalter hassucceeded in eliminating not afexO of these lapses by comparing the Hebrew text with the ver-sions and. by an intelligent application of other laws of textual criticism. How the text.has been improved inthis way may be seen from a few illustrative.examples. Psalm 28:8 in the Vulgate reads: "The voice of ~thd Lord pre-pareth the stags, and he will discover the thick woods.". This puzzling sentence is now replaced by the following: "The voice of the Lord con_torts oaks and strips forests." The much debated verse ini,Psalm 109:3, "From the womb, before the daystar, I begat thee" becomes more. intelligibly, ':Before the daystar, like th~ dew, I begat thee." More examples cannot be given here; it will suffice to say 'that all the resources of modern, scientific textual criticism have been e,mployed~to approximate.as closely as. possible the wording of the Psalms as it left the hands of their inspired authors. Greater Accuracg at~d Claritg Since the principal author of the Psalms is the Holy Spiri.tl the translators strove to reproduce their thoughts .and sentiments with the greatest precision. As a result, some ~bf the statements in the Vulgaye which were difficult to understand either in themselves or in thei~ .c0~ntext, have become lucidly clear. The ,enigmatic utterance of Psalm 63:7,. "Men shall come, to a deep heart, and God sl~all be. 369 MICHAEL J. GRUENTHANER Revleu~ for Religious exalted" takes quite another 'form in. the New Psalter, "They thihk up "evil schemes, they 'conceal the plans which they.have formed, for the mind and the heart of ~ach are deep:" .The passage refers to the evil intrigues of the god~ less againstthe good; ithas no reference to the heart of God, aS the Vulgate suggests. Similarly,- psalm 44:14' in the Vulgate. implies that the glory of t.he royal bride consists in .internal virtue, b~it the new Version renders correctly, glorious, the king's daughter hnters the palace." Th~ verse merely descbibes theoutw:ird appearance of the king's bride as she enters the palace in the.wedding procession. A marked advance in clarity has been achieved by the correct translationof the Hebrew tenses. Th6ugh there are but two of them, a Perfect and an Imperfect; they can-not be translated mechanicallyby the Past and the~Future. respectively, as the Greek attempts to do, without impairing the sense. The New Psalter, on the cofitra,ry, gives each tense its proper shade of meaning. ~ Thus in Psalm 42:3 the Psalmist d~clares in the Vulgate, ~'Sehd forth thy light and thy truth: they have conducted me and brought"me unto thy holy hill and into thy tabernacles." If isevident from the context, however, that the Psalmist is far from Sion; that he is, in fact, a prisoner in the vicinity of Mount Hermbn. The LiberPsalrnorum removes the incongruity by rendering the tenses more correctly, "May they lead me, may they guide~me" to thy ho!y hill and to thy tabernacles." Other sources of confusion in the Vulgate are the slavish rendering of _certain Hebrew idiomatic expressions,. the servile adherence to the letter of the Greek protgtype, and the translationof some geographical names. Needless to sa~y, these infelicities, of tran?lation have been emended in the Liber Psalmorum. Poetic Chara~cteristics Another laudable featureof the New ~salter is the care 370 November, i945 THE NEW LATIN PSAETER , with which itendeavors to conserve the poeti~ chracteris~i~S of ~he original. Forceful metaphors "and othel poeti~ devices indicative of a vivi~l imagination ~ind :strong emo- 'tion are not denatured b3i colorless or. insipid rendering's. Thus'in Psalm 17:3 God is addressed as a rock, a fortress,. a shield, and a tower; the ,forcefulness of these epithe.ts is much attenuated in the Vulgate. Again, in Ps'alm 23:7 the New Psalter correctly bids the gates to raise: their heads in order that tl-ie king of glory may enter; the Vulgate, however/avoids this vivid personification.by addressing the command" to the princes. Even the word-painting which is occasionMly found in the P~alms has been skillfully imitated in the new Ladr~ "version. Conspicuous examples_may be ieen in Psalm 28, in which a thunderstorm passing through P~lestine is desribed and inPsalm 92: 3, 4, which pictures the tumult of the waves breaking upon the seashore. The Liber Psalmorum also attends to the outward form - of Hebrew poetry, The verses are printed in stichs and trheefriar icnosm, abninda tthioen a lipnhtoa b,settriocpahl:e.s sitsr uincdtuicrea toefd .c eRretapient iPtisoanlms,s are also made clear to the reader. .Improved Latinit~ Aquality of the New Psalter which will appeal tO many is its improved Latinity. Expressions and, construc~i0ns which" entered the Vulgate from later Latin and from ,the conversfional .language of the people have been ex~ludedl Instead, the vocabulaiy, style, and grammar of the classical period have been adopted, without, however, disrega;ding the venerable tradition of the. Church; for the discarded words and pl~rases have to a large extent been replaced by others v~hich are classical and which are at'the same time found in other books of the Vulgate and the liturgy. Certain 371 MICHAEL J. GRUENTH~NER words, however, which have acquired adistinct.ively Chris-tian meaning, such .a~ $aluator, gr.atia; dilectio, .have been retained, even though the significance attached-to them has no support in classical usage. Though classical, the style is no~ involved: it is simple, smooth, ~lear, suitable for th~ r.ecitation of the Psalms in public. The LiberP~almorum is noW available in an American edition (Benziger Brothers), and the. liturgical edition will soon be reprinted in the United States. There can° be 'no ,doubt that the study and use of the New Psalter will con-tribute much towards a proper appraisal of the .unique literary qualities of the inspired lyric poems which it trhns-lares so felicitously; it w_ill,prove, above all, ~to be a power-ful means towards the attainment of that ideal of spiritual perfection w.hich 'is ever before the eyes of the devout priest hnd religious, whose life in God draws so much of its sus-tenance from the recitation of the Divine Office. BOOKLETS Maryknoll Mission Letters, Volume i, 1945, contains letters' from China, Latin America, and Central America. Besides the usual wholesome mission news. the volume outalns'mahy inter.estlng items: for example, the story of a snake charmer, an encounter with a tiger, and how it feels to be stung by a scorpion. Price $.50. Order from: Field Afar.Press; 121 East 39th St., N.Y. Let's Look at 8ancti{~!ing Grace, by Francis P. Le Buffe, S:J., contains the sub.- stance of lectures given at the Summer School of Catholic Action. It is a dear-cut, s]istematical, .and simple presentation of a, difficult and involved subject. Readers will l~ke the homely examples and the naive diagrams. The first part of the bobklet deals with grace; the secofid part with the sacyaments, ,channels of-grace". A small bibliography is. suggested. Price $.10. Order from: ~The Queen's~Work, 3742 ¯ West Pine Bl~'d., St. Louis 8, Mo. Fa_ther.Albert A. Murray, C:P~S., informs us that many religious wrote for the booklet, Holy Hour for Conversions, after we announce.d it in our January number (p. 47). He wants our re_aders to know that the booklets are still available, free of charge. Write to: The Paulist Fathers, 911 South Wabash Ave., Chicago 5, Ill. 372 C6rrespondence ot: ReligiQus Adam C. Ellis,. S.J. [~DITORS' ~NOTI~': As a number of quesuons regarding the correspondence of reli-gious have been riceived by the Questions and Ans~vers Department of,.the REVIEW, it. was thought desirable to publish an article on this important subject. The answers to the qu9~tions received will be found in the follow.'ing article.] ~'VERY man has a natural right~ to keep_.his secrets jt~st ~ as he has a right to hold and possess'p'roperty. Since man by nature isa s~cial being,, it frequently becomes necessary to communicate secrets in, writing, and his natural right~ to secrecy then ~xtends to all s.uch writings. This point is most practical :in regard to correspondence or letter writing, and moral theologians tell us that one who reads the letters of another contrary to his wishes violates "a nat-ural secret and may sin .gravely ~gainst justice. .,- When a man unites with his fellow men in any kind Of society, he usually does so in order to share in the benefits to be derived from such a.union benefits which hecannot conven!entiy obtain by himself but which are.the fruits of mutual efforts and of the pooling of individual resources whether these beomaterial objects or the higher and better things of, mind and heart. Experience teaches that in pro-portion to the benefits derived from such common enter~ prises, the individual members must give up certain rights which are not compatible with the common ~good aimed ~t by the society: In a word, if the members of a society wish to share in the benefits which are inherent in the organiza-. tion, they must comply with the conditions laid down for member~ship; and these conditions ~almost always curtail individual rights to a greater or less degree. Such is the reason for and the source of limitations put upon religious in regard to letter writing. Practically every re!igious institute in the Churc~h lays down certain condl- - 3.73 ADAM C. ELLIS Reoielo For Religious tions for such correspondence, and the candidate who applies for admission implicitly accepts all the limitations and restrictions contained in the rule and constitutions in order that he may share .in. the benefits to be derived from membership in the religious society. It will be helpful, therefore, both for superior~ and for subjects, to study, in detail the rights and obligations of both in regard to this matter of correspondence. The Law and Its Purpose Before the Co'de was promulgated,' there was ,no general ilnacwom oinf~g. tahned Couhtugrocihn gr emqauiilr tion gth ael lc ernesliogrisohuips otof tshuebirm suitp teh-.eir riors. Nevertheless, in practically all orders, and congrega-tions, .this was required by the constitutions or .by custom. The Norroae of 1901; which established the standards of the Sacred Congregation of Bishops" and Regulars for the approval of constitutions of new institutes with simple-vows and Which were based upon the practice of the same Congregation during the preceding fifty years, contained two articles on the'subject. Art.~ 179 required that "all-letters to be sent by the religious, as well as all letters sent to them, shall be given to the local superior who may read them at his discretion. Superiors, however, shall use this facultY with that moderation which prudence and charity dictate, and they are bound to secrecy regarding informa-tion thus-obtained." Art." 180 Stated that all letters" addressed to higher superiors (general and provincial), or to the local ordinary, or to the Sacred Congregation, and all letters received from these same persons, were free from such inspection and censorship. These provisions of the Normae were incorporated in all :constitutions approved by the S~cred Congregation during the past forty ye, ars and" more. 374 . b[ooembero 1945 CORRESPONDENCE OF RELIGIOUS The Code of Car~on Latu,.promulgated in~ 1917, has only one canon (No. 611 ) regarding the correspondenci~ of religious. This ca~on, ,which we shall consider presently, does not give sup~biors the right to read the letters of their ~ subjects. Rather it .supposes that this right is contained in the constitutions br, customs of individual institutes, to which it leaves the positive statement of all regulations con-~ "cerning letter writing. ° ~ The purposd of all rdstraint put upon the corresPond-ence of religious is the same as that of the law ofenclosure "--to shield the religious from the temptations, the cares, hnd the distractions of the world which religious have for-saken by their religious profession. There may be no qess danger in communication,with externs by means of letters ~h~in in conversation with them either in the parlor of the religious house or in the homes of secular persons. The religious who has heeded Christ's call, "Come, follow me," has fr.eely renounced the pleasures he might have enjoyed lawfully in the world, in order to follow Christ more closely by striving after perfection through the observance 6f the vows and the constitutions within the security of the cloister. Mere physical s~paration from the world will not attain this end if religious are allowed unrestrained contact with pe/sons in the world by means of correspondence. Hence it is evident that some kind of restraint or super-vision over such correspondence is necessary fob the protec-tion both of the individual and of the community. Rights and Obligations o~: Superiors " The constitutions and customs of each institute deter-mine what rights a superior has in regard to the cokre-spondence of his subjects. More often, especially in con. gregations of Sisters and Brothers, the constitutions pre, scribe what was stated in the Normae mentioned above. Let 375 ADAM C. ELLIS' Review for Religiou,~ us ~take these prescriptions as.a, starting point. All letters. written by-religious and. all letters addressed to religious must pass through the hands of the local supe riot; who has the right to r~ead, them. Thi~, means ~first of all that the 16cal superior isentrus~ed with the task of expediting:.,the mail of the community. He should~see to it, therefore,,,th;it all outgoing lett.drs are mailed promptly after they, ' have" been censored and that incoming letters are delivered-to the persons tO whom they .are addressed within a reasonable time. The right to read the letters of his subjects does not impose an obligation on the superior to do .'so, unless the constitutions impose it specifically. Hefice superiors are to -use their discretion. They-shou!d be fnore careful to read th,e letters of younger religious since these are in a period of sp!ritua! formation, and 'should be trained to use.modera-tion and prudence in regard to their correspondence both as to subject matter and~as, tochoice of persons. However, Superiors may well be more~ready to trust older religious whom;they know'by experience to be prudent in this mat-ter. , Such a0policy is.in,conformity with the moderation recommended by. the Normae. This moderation is to be based on a prudence and charity which will.prompt supe-riors to.instruct,those subjects who are imprudent.in-their " correspondence, pointing out tO them their defects and. .imprudences.so that they,~ may learn-.the norms of religious" moderation. This,-of coarse, should be done in such marl,. ner. as to a,void giving offense and:t0 "convirice. the subject that the only motive the super!or has in checking his cor-respondence'is hi~bwn'. flood afid'th:it of the"~ommunity. The Oblig[~tior~ or: Secrec~/. All commentatorson th~- subject 'of the ~orrespondence of religious.emphasize the. fact that the superior is bound by'the natural la,w to-k~ep Secret whatever information he 376 Nouember2,1945 CORRESPONDENCE OF .RELIGIO~S acquires by reading the letters of his subjects:- This obli-ga. ti~n binds in conscience and~ is of its: natureserious when the subject mat~ter is serious. Superiors, therefore, have,no right to communicate to others information obtained, by reading the correspondence of their subjects, nor may they themselves make use of such information except to prevent harm to the religious himself or to the community. ¯ It is tbe;duty of every superior to safeguard the welfare of individual subjects and of ~the community as a whole. Hence occasion~ may arise when it becomes, necessary, to make known to.higher superiors information received from reading letters. Whendver ~his is-.necessary, the superior may use such knowledge since in taking his vow of obedi-. ence according to the constitutions .the religious freely, giyces the superior the authority to do so. -Prudence and discre-tion Will be the twin guardians of the secret-and will indb care to the superior.the cases in which he should make use of his know!edge and the precautions .which should protect all ievelations of-this kind for instance, not-to make known too're than is necessary. Keeping in mind:the purpose'of all restrictionsregarding correspondence, namely, the protection of religious from the temptations, the cares, and the distractions of the world, superiors will more readily abstain from reading lettdrs" written by corresponddnts who have a spiritual, outlook and spiritual ~hilos0PhY. of life. This will be ~he case especially in regard to the correspondence of pious parents, brothers, and sisters of the religious. We believe that, as a general rule, superiors'should not rea'd letters received by older religious from the members of their immediate family; and. they may also show. their confidence- in'younger-reli-gious by not reading such letters unless some special circum-stance demands it, as in the case of parents who areopposed "to the vocation of their child and who may endeavor to 377 ADAM C. ELLIS Review for Religious ~nduce him to return to the family circle. While it is trde that parents and relatives of religious are usually aware that their correspondence is subject to inspec-tion by the religious superior, an'd that they have confidence in their discretion, nevertheless occasions will arise when they wish to communicate family secrets to their children and tothem alone. If they mark such a letter '-'personal," the superior should neither open it nor read it. If in some rare case h~ has good reason for. suspecting an abuse, he may refuse to give such. a letter to the religious to whom it is ~iddressed. In regard to correspondents of religious who are una-ware of the restrictions imposed upon 'communications by the constitutions and whose letters contain matter which the superior considers undesirable for the religious, the natural .right of the sender would seem to demand that the superior should not simply destroy such a letter, but rather return it to the ~ender _with an explanation of the regula-tions regarding the correspondence of religious and with a warning to desist from-se_nding such letters in the future. Usually it will be more prudent and less offensive to the unsuspecting correspondent to have the religious write hir~ and explain the situation to him. Rights and Duties of Subjects To begin, witl~, religious should .not look upon the restrictions placed upon letter writing by the constitutions as an unjustifiable restriction of their natural rights, but rather as a wise protection from the sp!rit of-the world which they have freely abandoned in order to serve God more perfectly in the religious life. As they grow older and become more experienced, tbey'will obtain a greater realization of the need to pro.tect, their reputatio~l as well as the good name of the communi'ty in which they live:, 578 November, 1945 CORRESPONDENCE OF RELIGIOUS Regularly permission must be obtained to write letters, either for each individual letter, as is usually the cas.e with novices; or a general permission is given which is.renewed from time to time. After the letter is written it is put unsealed into the superior's mail box. Similarly all letters addressed to the members of a religious community are first given to the superior before' they are distributed. The superior may open them and read them befor~ passing them on to the religious to whom they are addressed. Except for privileged letters---of which more will be said presently-- all correspondence of religious is thus subject to the authority of the superior according to the regulations con: tained in the constitutions and customs of each-individual institute. Some are. more strict than others, depending upon the spirit and particular end of each institute. While it. is true that these regulations of the constitutions regarding correspondence have the same binding force as ¯ other prescriptions and normally do not bind under pain of sin, it is likewise true that secret correspondence carried on contrary to the provisions of the rule is dangerous and can readily become sinful. Religious'should learn to be circumspect when they write letters, especially to people living in the world. Con-sciously or unconsciously such,people have a high regard for the religious state, and sometimes their expectations of reli-gious are even. higher than are those of religious superiors. They have never heard of.the distifiction that religious have not as yet ac~luired perfection, but are in the state of acquirifig it. Hence they are not a little surprised, to say the least, to find a religious writing about matters which are ~worldly, or uncharitable, or gossipy. Furthermore a reli-gious,- especially when he writes to members of other com-munities, must remember that individual communities as such also have a right to their secrets and that a religious 379. or o ADAM C, ELI~IS ¯ who Without rhyme or re~ison retails-.local difficulties and happenings which are not edifying offends againsvcharity, if not against justice. _ -, .: . Ex~eptions contained in Canon. 611 " -°° "All religious,-whetJ~er men or-women,, can fr@dy" send 161~e~s, exeml~t from all control (nulll obnoxlas.lnspectionl), to the Holy See and. its Le~gate in the cou~ntry,~to their Cardinal Protector, to their own h;cjher supe~r;ors, fo ~he super;o~ of their house.when absent, to the local ordinary to ~hom they are subject, and, in the case of nuns subject tO the jurisdiction ~f regularS, to the.higher.superlors 6f-th~ order; and from all these p~rsons the religi~us;'~ne~ or ~vomen, can also receive leffers which' r;obody has a right to open.:-(CanOn 611.) These exceptions may be.divided into two classesi let-ters Written to certain ecclesiatical superiors, that is, to the Holy See, the Apostolic Delegate, the local ordinary; ~nd tO the Cardinal Protector. While the l~st mentioned is not, strictly speaking, an ecclesiastical superior,, still he has specialrelation to the congr~g~ition orinstitute and fre-quehtly,, takes care of its correspondehce witl~ the Holy See: The second class of-persons mentioned in the exc_eption are certain religious superiors, that is, all higher superiors .(superiors .general and provincial superiors) and one'.s own local superior ~hen.that superior hap'pens to be absent, from the community. Every religious h,as a strict.~rigl~t to send letters to any~of these persons and to receive letters from them and such letters are not subject, to inspection. It may be well to compare the persons mentioned in the canon with those mentione'd in the Norrnae. There are three notable, differences: (1) the Normae.did not include the Cardinal Protector, the Code ~loes; (2) the Norrnae included councillorsand assistants, the. Code omits therri; (3) the Norrnae meritioned only the S. Congregation o'f -Bishops and Regulars, the Code includes a_ll the Roman Congregations in the term "Holy See." Neither the Norrnae nor the Code grants the right of free correspondence with. ~380 November, "I 9,15 CORRESPONDENCE 6F RELIGIOUS the confess0r~. The ~constitutions~ ~ay~ of course, extend the liberty .g~anted by the Code to' other persons ,not men-tioned in the canon, for instance, to the general ouncillors~ but unless .they are ~xplicitly mentioned in th~ constitu~ tions, these persons are not entitled to the privilege under the Code., ' " . What is meant by the term "free from all inspection"? ¯The authorized English translation of the canons of :the Code which pe~rtain to religious, publishe.d .,by the Vatican Press, translates it by "exempt from all control." The least that one.can conclude from the text.of the Code .is that every religious has the right to send such letters sealed with, out aski.ng .any permission ,from superiors. Although 'the literal interpretation of the Latin text of the Code would seem to require that all "such correspondence must-.pass through, the hands-of superiors, even though they.may not ope~ or read them, still the phrase employed in the author~ ized translationo, e"x e m "pt from all control," would seem to permit the sending and recdving of such letters withou.t their passing through file hands of the local superior. :This opinion was defended even before the Code by canonists who knew the .viewpoint of the S. Congregation of Reli- " gious and is held today by a number of authoritative com-mentators. Their reason for~ this opinion is that otherwise tht liberty granted .~ by the'Code would be restricted, and religious would not bd free in such correspondence. Does this mean that.a religious may send such letters throtigh any intermediary whatever, and that he may pro-cure stamps from anybody in Order to mail such privileged letters freely? - 0pinionsdiffer in this matter,, and a reason-abl. e reconciliation of divergent views seems to be as follows. °Whenever their rights are sufficiently protected hy having such sealed letters pais through the ordinary channels, reli- .g~ous should ~foll0.w this method: Usually there.will be, no ADA~ C. ELLIS " Review for Religious inconvenience in sending ~ealed letters to high'e~ superiors through .the hands ofthe local superior. Bht if the ~religious has a good reason for not wanting his supe.rior to know that he is writing to higher superiors, especially to ecclesi, asti~al superiors, he may mail the letter personally or have someone else mail.it, being careful to select a prudent person who will not be astonished at his request. It i.s customary in some communities for the assistant superior or some older religious to provide stamps for' this purpose, and this is a laudable custom: A religious, therefore, who for good reasons obtain~ a stamp "from ~a prudent person and sends an exempted letter without havingit pass through the hands of his superior violates neither the rule nor his vow of poverty. The permission" of the Holy See is implicit in the ~authorization to send such a lette~ freely~. Such cases will occur rarely, and if the restrictions above laid down are observed, there, will be little danger of abuses. These can occur, of ~ourse, but the fear of. an abuse does not take away the right granted by the law. R~!igious seldom send le~t-ters to the local ordinary, much less to the Holy See, with-° out a serious reason; and if it be necessary, these high authorities will curb any excess on the part of indiscreet correspondents. ¯Letters of Cdt~science As we have seen a.bove, neither the No~rnae nor the Code allow free correspondence with th~ confessor or spiritual director~ and canonists who are intimately acquainted with the mind of the S. Congret~ation.of Religious tell us that the S. Congregation judges that such correspondence can easily lead to abuse, especially in communities of religious women; hence it will never allow the constitutions approved by it to include the confessor among the persons excepted. On.theother'~hand it recommends that superiors use their discretion in individtial cases, and grant permi& 382. November° 1945 CORRESPONDENCE OF RELIGIOUS sion for such letters when it ~s reaso.n~ably requested. ;While it is true that superiors are not bound" in strict justice to do so, nevertheless, in'certain cas.es they will .be b6und by charity to bring ~elief to the spiritual need of their subjects. If the superior has granted permission for letters of conscience, he may not read them,-nor the answers received to them. This p~rmissiQn, however, does not give .the sender~the right to mail such lette/s without the knowledge bf the superior~ In these cases it is customary to use two envelopes. The letter is placed in the inner envelope, .sealed, and marked "conscience matter." This isthen, placed in an outer envelopi~ containing the address and. is pu,t unsealed .into the superior's mail box. If the superior has not granted permission to the reli-gious to send a letter of conscience, and the" subject writ,es such a letter, that letter is subje~t to the ini;pection of th~ superior. If an incoming, letter is marked "conscience mat-ter," the superior may not read it; but, as prudence dictates, he may or may not give it to the religious subject to whom it is addressed: ,If he deems, it necessary to refuse to give the letter to the religious,-he.should return it to the sender unopened, warn him that such correspondence is not per-mitted and that any such letters .sent in the future w_ill be opened or destroye.d. Religious on. their part should be reasonable in their requests to send such "conscience" letters, and they should ¯ realize that it is preferable to receive spiritual direction by word of mouth rather than by letter. The. director is able to ask questions, and obtain information necessary to give sound direction, and the religious has the oppoitunity t6 ask for further information or advice. Thus he can be'cer-tain that he clearly understands the direction given. In a letter; however, a religious may find it difficult to express himself clearly and fully so as to .give a complete pic.t.ure to 383 ADAM C. ELLIS R. euieu~ for Religious the direct'or and to avoid giving a false impression Which may lead to wrong advice. It is also possible for a religious to misunderstand or misinterpret the advice given by the director in a letter. Then there is tlde possibledanger, that' a letter may be lost, or opened by others, oreven that it be Published. Conclusion " In conclusion it may be well to sum up briefly what has been said on this subject~. (1) The Code of Canon Law does not give religious superiors the right to read the correspondence b.f their sub-jects. This right comes from the constitutions 0f the indi-vidual institute or.from custom, and is stiictly limited by them. (2) The superior who has the right and the duty of _inspecting the correspondence of his subjects-is strictly bound by. the natural law Of secrecy in regard to the con-tents of such correspondence. He may refuse .to send out certain letters Written by religious, and he may refuse to deliver undesirable letters addressed to religious, but if be has read them he is bound to secrecy in regard to, their contents. (3) Canon 611 gives the religi_ous the right to corre-spond freely with certain ecclesiastical and religious supe-riors. Such letters are free from all inspectio.n on the part of superiors, fis are all replies received to them. Superiors may neither open nor read such letters. (.4) Normally religio.us should mail such exempt let-ters'. after their have sealed them; through their superiors. For a good reason, however, religious may get stamps from a prudent person and mail siach letters directly without the knowledge of their superio.r: (5) As tO letters Of conscience, they are not en.cour-aged, and may not be sdnt or received without.the permis- 384 CORRESPONDENCE OF RI~LIGIOUS 385 s~on of th.e superior. However, once permission is granted for such letters, the superior¯ may-neither .open" hotread .them or the replies received to them. (6).In regard to ordinary letters received by religious, superiors should be moderate in the use of the powers granted to them by the constitutions. This is especially the case in the correspondence of religious with their parents and nea~ relatives. Superiors should not iead such letters when it is evident that. they contain family secrets. (7) When a letter is received from an undesirable.cor-respondent, it will be mor~ prudent for the superior to return it to the sender, or, preferably, to. permit the reli-gious to Whom it was addressed to write to the correspond-ent explaining the regulations of the institute in th~ n4atter and warning him to desist from sending such letters in the future. (8) Re_ligious should not look upon the restrictio~ns placed upon letter writing by the constitutions as an intol-erable burden or as an oldfashioned restriction .of~ rights, but rather they should consider them as a protection for themselves and their reputation, as well as for the good name of the communi[y in which they live. (9) Religious should learn to be prudent and mod-erate in writing letters, especially to people in the world-. The latter normally have a very high esteem for the reli-gious life andfor religious in general, and they are apt to be stfrprised at finding a religious expressing himself in his let-ters regarding matters which are wor~ldly, or uncharitable, o or just gossipy. (10) Religious communities as such also have a right to their secrets, and religious should show their loyalty by carefully abstaining from revealing in their letters any untoward, happenings which might ngt, be edifying to members of other communities, much less to externs. /'hy Not: Consider An!:ichrist ?" Augustin C. Wand, S.J: THE theme of the Antichrist has for many Catholics an air of the mysterious, the legendary, and the bizarre. If it is mentioned at all it is apt to be shrugged off as unreal and distantly removed. Not even its broad outlines and salient features enter into the thought-and life either" of, the ordinary Christian or bf the seeker for the higher things of the Spirit. It is,. as it were, taboo among serious Christians, whilst the rationalist critics treat it as a bit of Yet it w~is not always thus. The Fathers of the Church abound in direct statements and in allusions to the person and~the career of this opponent of Christ. The earliest of these found a well developed tradition on the subject~' among the Jews, as a careful study of the so-called Old Testament Apocrypha has show.n. ~ This tradition was somewhat clarified and fixed by St. Paul and St. John. From these writers we c'an see that in its primary and proper sense Antichrist is a definite person in whom hatred for Christ and opposition to His Worl~ i's, as it were, per-sonified. The term "Antichrist" is not a proper ~name but a descriptive expression for which also several other words are used. St. Paul tells the Thessal0nians jn his second let-ter that before Christ's return an6tiqer person will appear who-leads a great rebellion against God and tries to be treated as God himself. A great deceiver himself, he is likewise equipped by the devil with great powers for wbrking "signs and lying wonders," so that many who are incautious and ove.rconfident in themse.lves will be seriously misled. After having had his way in working evil for a 386 WHY NOT CONSIDt:R ANTICHRISTI tirrie this great seducer will be overcome by Christ (II Thess. 2:3-12). St: otohn gi~;es us the name Antichrist and fells about the helpers and the spirit of this terrifying indi-vidual.~ ([ 3ohn 2: 1.8-22: 4:3 : II John, 7). These are the main traits which the "New Testament writers have left us regarding the cartier of'the man whom St. Paul names the "man of sift': and the "son of perdition:" Aided and directed by these and other revelations the early Christian writers dwelt often and at length on the subject in learned;works, in sermons to the people, in Com-mentaries on the Scriptures, and in poetical, compositions. Already in the Doctrine of the Ttoeloe Apostle~ and in the so-called Epistle ot:Barnabas, in St. 3ustin, in Irenaeus, and in Tertullian numerou~ allusions to Antichrist a~e found and lessons are drawn from the theme.In the third cen-tury St. Hippolytus wrote a special treatise on the subject. He also spo_ke at length on it in his Commentarg on Daniel, as did St. Jerome and Th~odoretus. Victorinus of Pettau enlarged on it when interpreting the Apocalypse, St. Greg-ory the Great when explaining the Book of ,Job, Rhabanus Maurus.when handling the Bo.ok of dudges and the el:?istles of St. Paul. The poet Commodian and the rhetorician Lactantius spin long passages, filling in from the sibyls and other apocryphal sources, The. theme was, therefore, a familiar one during the whole of the patristic times. The subject thus bequeathed to the Middle Ages fur~ nished a stimulating, topic for tbi vivid imagination of ~hose"sti'rring times. About the middle of the tenth,cen-tury the abbot Adso wrote a tract for the queen Gerberga. In the main this repeated the traditional teaching but 'it added'also a few sibylline verses. Two centuries later we find a Ludus de Antichristo, showing that drama had seized upon the subject. About the same time another movement started which was to have. fateful consequences: 387 AUGUSTIN C. ¯WAND " Reoieu~ for Religious The abbo~ Joachim of Flora-thought ~to find the 'various epochs°of the history of the Church depicted in the suc-cessive visions a~nd figures of the Apocalypse. The spark thus lighted soon caused a conflagration~ .During the r~li-gious controversies of the late Middle. Ages feelings ran high. Some followers of Joachim thought t6 find Anti-christ in this or that pope of the time. Wycliffe and.Huss carried this tendency to new extremes. Along these paths the sixteenth-century reformers went to greater lengths: From Luther onwards the cry resounded that "the Pope is Antichrist." Thus it continued with greater Or lessuinsist- -ehce until well into the nineteenth century. John Henry Newman, while still an Anglican, wrote a lengthy essay in which he surveyed the history of this party cry and acutely pointed out the baleful conclusions that might be drawn from such a slogan) The din of this noisy campaign has, perhaps, led Cath-olics to fight shy of the subject of Antichrist.~ I~ is true that such leading-theologians as Suarez, Bellarmine, and Lessius wrote learned treatises On the subject; but these did hot reach the people and the later Scholastics soon. forgot about -them~ So we ring that preachers and spiritual writers, compilers of meditation books, and even at times the authors of theological textbooks have had little or nothing to say concer~ning Antichrist and the lessons that .can be drawn from the subject. - .0 - At the same time ~rationalists have seized upon the theme and have enervated it by their speculations. For them it is a bit of curious folk-lore. Its roots they trace to the ancient mythologies and its development is explained through various fortuitous h~ippenings. Nothing Super-natural has entered into this strhnge and curious story. So 1J.~H. Newman, Essays CriticalTat~d Historical II, 112-185. 388 WHY NOT CONSIDER .ANTICHRIST? "much have these critics:had the field ~t~themselves that Bousset, a leader in t.his ~investigation, has not found.it worth w, hile; either in' his book or in: several larger treatises in encyclopedias, to mention that there is another concep,. tion of 'this phenomenon. ' r YetCatholics should bear in mind that, if God found it worth while to make a revelation concerning events that are to precede the second coming of .Christ,_He :did this~for . a definite, and seri6us purpose~ Cardinal.~ Newman remarks. on this subjecti o- . - If dreadful scenes still~await the ChurCh, if~t_hey have been fore, told, and foretoldth~it christians may be prepared for ,them, no,calam-ity can be~greater than a belief that they have already ,been fulfilled, and that there is nothing to look.out for or fo fear: no devic~ of Satan can be more crafty than to make us think that they are not to come.2 The tone with which our Lord, St. Paul, and, St. ,John spoke was that of serious concern. Difficult.ies there are in understanding their language and obscurities ~emain but; as Father Martindale remarks, "The upshot . is not to make, us careless. We have to obey the reiterated command~" to Watch . We have. [not to] lap Ourselve~ in false security precisely because [ the' horrible revelation ] has not come." The fullest ~and clearest statement of the d~octrine on Antichrist, though the term is not mentioned, is contained in the second epistle of St. Paul: to the Thessalonians (2:3- 12), which has already been summarized. However we are warned in the very text that the teaching is not mean~ to ~0e clear on all points. St. John uses the term Antichrist and gives some additional points in.his epistles (I, 2:1 22; 4.'3; II:7). Yet he speaks more about the followers of Antichrist than about the leader hinise~lf, The Apo~a- 2--1. c. p. 113 f. *C. C: Martindale, Antichrist, p. 24. 389 lypse;of :St.3ohn certalnly,has some matters that belong to the subject. Of Antichrist but the use of this book is b~set with difficulties and calls for the guidance of an experienced hand. The Fathers of the Church often spoke at length.on the subject. However in reading them a few cautions will be needed. Most of them stood too r~ear to the Roman Em, pire to .disengage themselves from the thought that the fate of,the world and of the Church was bound up with the destiny of that grand old institution. As is often the case with prophecy, the course of events has helped to clarify the. meaning to a certain extent: we now know that Rome has passed and still thegreat conflict has not cbme to an end. Our vision has been directed to a more distant futur~ but that does not impair the absolute truth of the predic[ion. ~ndependently of any reference to a particular political power, St. Augustine has indicated the prospect i1~ a few terse sentences: The first persecution of the Church was violent . the-second persecution is deceptive, sucl~ as is now being carried on by heretics and false brethren of .every description: the third through the agency of Antichrist is still to come, than Which there is nothing more dangerous, as it will be both violent and deceptive. Its force will rest onpolitical power, its deceit on miracles.4 Cardinal Newman has summed up the teachings of the Fathers in a series of lectur~ that will prove very handy2 The best introduction to the subject in English pr6bably is the pamphlet of Father C. C. Martindale, S.J., called Antichrist and published by the Catholic Truth Society of London. ~ 4Enarr.in Psalm. IX, n. 27: MPL. 36, 128. 5j. H. Newman, Discussions and Arguments on Various Subjects, 44-~108. "~90 S ill 0t: This Fold John E. Coogan, ~.J. THEODORE Maynard remarks in his,,Storb, of Ameri- .can Catholicism that there still is a mysterious leth-argy" in our Negro apostolate. Despite the heroic work done by individuals and groups, both clericai and lay, the'work of winning our thirteen million N~groes to the Church does not seem to get under way. The battle for the soul of the race still remains to be joined: so far all tha~ can be found is local skirmishes. Most of Negro A~merica even today remains absolutely unchurched. The two-hundred and fifty, varieties of Protestantism claim something less than one-half of Negro America, frequently to merely -nominal. affiliation. Negro Catholics represent only some two per (ent of the racial group. We Catholics publish slightly more favorable statistics from time t'o time; buc little jus.tificati9n is shown for the reputed rise except that where things are so bad, inevi'table change, must be an improvement. After all, some are being converted; and it is easy for us to fail to count those~ who are falling away. The Church in America has shown in other fidds than the race apostolate that, when we really make up our minds, things happen. For example, our Catholic school system taken as a whole, from kindergarten to university, is an achievement without precedent elsewhere. True, it teaches only half our Catholic students; another half still throng the halls, of Horace Mann. But the educational achievement of double-taxed Catholics is tremendous. Proportionate success in .the race apostolate would recall the, mass conversiqns of the primitive Church. .This statement is the more clearly true because there is 391 JOHN E. COOGAN Repieu~ ?or Reliyiofis no large group in America. that responds so r.eadily to sin-cere, he:irtfelt Catholic'. effdrt; seldom has fruit hung so ripe bn the tree, seldom were fields so ready for the harvest. "The mere announcement bf the opening, bf a Catholic school in o the corner of an old warehouse in. a Negro neighborhood has brought children by the hundreds, eager t6 be taught the things, of Holy God. Last year four thousand children applied for admission to 'a midweste~rn colored Catholic s~hool that could accept only one in ten. Another school was forced to ~u~rn away six hundred disappointed children for sheer lack of room. During thepast summer a nearby vacation school was so en~thusiastically attended that the opening-day teaching staff: had hastily to be doubled, and yet one-hundred and fifty children had to be sent~home. Evidence of whole-souled Catholic interest in the colored - brings an explosive response. ¯ ' The apparent explanation of our slight progress in the Negro apostolate is ,that the collective heart of Catholic America has not been touched. The Holy Father could say, six years ago, We confess that We feel a special paternal affection, which is cer-tainly inspired of Heaven, for the Negro people dwel!ing among you; for in the field of religion .and education We know that they need special care and comfort and are very deserving of" it. We therefore invoke an abundance of heavenly blessing and We pray fruitful suc-cess for those whose generous zeal is devoted t6 their welfare. (Sectura Laetitiae, America Press edition, n. ~14) And in 1942 the American hierarchy, speaking, through the Administra~ivej Board of the National Catholic"Welfare Conference, could say of "our .colored fellow-citizens," "We.fully appreci,ate their many native gifts and aptitudes which, ennobled and enriched by ~ true Christian life, will make them a powerful influence in the establishment of a Christian social order." But the Catholic masses are largely heedless, and little is done. 392 Nooernber, 1945 STILL NOT OF THIS FOLD The eminent non-Catholic Negro historian, Dr. Ca~- ter Woodson, has described racial prejudice as Teutonic and Protestant. Dr.'Louis Snyder, of the department of his-tory of the College .of the City of New York, makes it con- ~equent upon "the division between Church and Statb during the Reformation and the developing territorial con-solidation and rise of national states." In confirmation of: these explanations, last year in Chicago the Moderator of the General Assembly of the Presbyterian Church tldus confessed Protestant responsibility 'for racial prejudice: It is a sorry and alarming fact that Anglo-Saxon white Protestants seem to be imbudd with more feeling of racial superiority and are guilty of more arrogant snobbery toward those of another color than any other people. The church has apparently not succeeded in incul-cating humility in English-speaking whites. Equal candor would,, however, compel CatholiCs to acknowledge that here in North Americ&,-almos~ alone in all the Catholic world, many of us have become infected with this same intoldrant spirit; .we too seem to feel that we so-called ~whites are made of finer stuff, and that the Negr~ is definitely second-rate. And although we would be willing to go to some expense for the conversion of such a second-rate' people living in some remote region of the earth --say in the Congo or Uganda--we do °not want many such converts here if they are going to move in on us and use the same religious facilities. We might hear with a sort of mild. cosmopolitan satisfaction the story of the conversion of the King of Bungo; but we would not want to have to look past his kinky head to see our parish altar. Africa~is the dark continent, the land of the primitives; and America is a white man's country! . All right, all right! We'll ~tolerate a Negro or two on a side aisle of the.church, or back near the door. Certainly we understand: Catholic means. world-wide, for all. But do you suppose we want Negroes 393 JOHN E. COOGAN Review for Religio~zs coming, in here just like us? Perhaps in another hundred years; more likely, a thousand. B°ut not nbw! It's all right ¯ to love your neighbor, but we've got to be practical. This impression of Negro ~inferiority extends princi-pally to his intellectual and moral powers: "'He is a recent primitive, unfortunately dragged from his benighted jungle life into the world of white men with mind. s sharpened and deepened by two thousand years of civilization. The Negro is mentally in the childhood of the race." This manner of reasoning°implies'a process of mental evolution, a "trans-mission of acquired' characteristics" that is al.toge.ther unknown to s~ience. Presuppos.ing a similar environment, there is nothing that can. be taught to a white child that cannot be taught to a colored. In interesting confirmation of this, a Catholic. army chaplain, recently returned from Nigeria, reports the native children positively superior in educational performance to his prize parish school pupils in the States. Even the Congo pigmies have been found altogether normal mentally. Professor Ellsworth Faris, of the University of Chic~ig9, declares fron; personal experience amon.g them that he was impressed by their "keenness 6f intellect, native shrewdness and essentially high mentality." Obviously a pigmy father less_than four feet tall and weighing about seyenty-five poundsm 'to supply elephant steaks to his.hungry family must use his wits. - " Argum,ents to African dullness c~rawn from thei~ crude native cultur~ ignore the ruins of.ancient cities scattered about their continent, memorials of their achievements in days when our northern European forefathers were lurking in' cayes, clad in the skins of wild beasts. It is thought-provoking to find Cicero then advising Atticus:."Do not obtain your slaves from Britain b~cause they are so stupid and so utterly incapable of be!ng taught that they are not 394 November', 1945 STILL NOT OF THIS FOLD fit to, form a part of ,theh~usehold of Athens." ' The fact is that all' isolated areas are likely to be culturally stagnant. Inhabitants of our southern hill country are of the stock that gave greatness to early American life; but, ocut off from the busy world, they actually deteriorated culturally. The isolation of. the African continent was far more~ enduring and even more complete. For a variety of topographical reasons, the dark continent is almost impenetrable. When to this is added its long list of fierce animals, poisonous insects, and ~deadly tropical diseases, it is easy to realize the difficulty~ of either boir0~ing foreign cultures or building up one's own. But in America, we may be reminded," education is'free; why has not the Negro risen intellectua:lly to the white man's level, if his innate powers are not inferior? Who does not know that it is only a.long lifetime that the edu-cation of the Negro has been thus even nominally free? And even now,.thro.ugh the" regions of densest Negro concen-tration, four years of slip-shod schooling are still a for-tunate experience. But the fact that Ohio Negroes men-tally out-scored the whitest.of four other states in draft tests for World War. I suggests how dependent mental achievement is upon intellectual opportunity. The whole question of the relative innate mental pow-er~ of ~he several races had better, be left to experts. May it siaffice, then, to say that the United States Government Advisory Committee on Education reported in i939, It is the .consensus among America's most eminent psychologists, educationalist.s, sociologists, and anthropologists, based upon their critical appraisal of investigations of racial differences, that there is no adequate evidence to ;support an assumption of inferior native learning ability on the part of Negro children. Even more impre.ssive is the dictum of" the American A~thropological Association, the unanimous judgment of 395 JOHN E. COOGAN Review for Religious the two-hundred and eighty members,present (led by Father John Cooper, Ph.D., of the Catholic University) at-its 1938 convention in New York "Anthropology pro-vides no scientific basis for discrimination against any people on the grounds of racial inferiority . " The second major point of supposed Negro inferiority that we proposed to discuss here is that of his moral pow-ers: "He doesn't seem to possess the white man's powers of sublimation and self-control!" That dbes sound rather pharisaical, doesn't it? Despite the greater ease with which the economically more privileged conceal their.vices, peri-odic bevelations of life in ~ertain strata of whiteosociety give one a flashlight picture of an "explosion in a sewer." Con- _fess~dly, there is among our colored much" vice arising from sheer ignorance;.it must be remembered that for ~everal centuries our slave lav~ did not recognize their unions as legal marriage. Frequent shifting of partners was not merely tolerated or encouraged, but-often even required. As the competent historian, John Spencer Bassett, reminds us, the Negro slave was a chattel: "He could, according to the popular theory, be "bought, bred, worked,-neglected, marked, or treated in any other respect as a horse or a cow~" It is precisely the Negro's awareness of the moral damage suffered by his people that makes him hunger and "thirst for Catholic truth when once he sees it. Usually the ,only sort of religion he has ever really known was the emo-tional kind that enabled him to forget for a time the stern realities of life in a white man's world. It satisfied the yearning to "participate in s.or~ething bigger than himself,"~ but it offered him little aid or inspiration" to more godly; living. The Catholic Church alone could offer in its full-ness "the way, the truth, and the life," and she" usuall3r remained for him either unknown or apparently a "white° ¯ man's church.''~ And for him she commonly retains that 396- November, 1945 STILL NOT OF THIS FOLD -a.ppearance even today. Hopes for a racially better day lie largely with re.ligious, especially teachers. We religious can teach young Catholic America--our future °priests and laymen alike--what Christ meant when He proclaimed, "I am the Vine, and you are the branches" ;. and what St. Paul meant when he spoke of a Mystical Body of which we are the members and Christ the Head. And we can show how inevitable th'en it is that "As you do unto the least of these My brethren you do unto Me." The Catholic Church. is for the Negro---as indeed for the whole world--the only port in. the storm. Her emblazoned cross must arrest his wanderings and guide him home. If a naked continent can become for the world's deprived a "Land of Opportun~ity,'' then what can not Mother Church mean to an orphan pe6ple ~and'a lace oppressed? Upon .the base of the Statue of Liberty, in New York harbor, ~the s~ulp~or has carved these lines: Give me your tired, you; poo?, Your huddled masses yearning to breathe free, The wretched refuse of your teeming shore; Send these, the homeless, the tempest-tossed to me, I lift my lamp beside the golden door. Such is the invitation of America. The invitation of the ~tholic Church goes still deeper and promises more: Come all you who are weary and heavy laden, And you shall find rest for your souls. The Negro will come if only our Catholic masses are taught by us to echo the welcome of ~h.e Holy Father and of our hierarchy, and to treat him as a brother; he will come with a feeling of proper pride in his human dignity and in the battles be has fought to make it respected. It will be an inspiration for us then to hear him sing 'in his Nationa! ,Negro Anthem, "Lift Every Voice And Sing": 397 God of our weary years, God of our silent tears, . _~ Thou who hast brought us thus far on the way; Thou wfTo hast by Thg" might~ Led us into the light; Keep us forever in the pdth, we pray. Lest our feet stray from the places, our God, where we met Thee, Lest our hearts, drunk with the wine of the world, we ~orget Thee, °~ Shadowed beneath Thy hand, May we forever stand, True to our God, True to our native land. ¯ °,. CONCERNING COMMUNICATIONS "Diocesan Priest," who wrote the letter against formalism in the Ju!y number (IV, p. 277) 'has sen~ another excellent communication. Unfortunately we have not space enough.for the letter, but we Wish to digest its essentials. Agaifist "Hos-pital Sister" (of. p. 355) he defends the action of the Sister who sent the first communication on formalism (of. p. 132) : "She was citing a case where formalism was carried to an extrehae, and then put the point up for discussion. Isn't that one of the purposes of the 'Communications' section of the REVIEW?" Also in reply to "Hospital Sitter" he points out that the discussion did not concern religious women only; for "Religious Priest" clearly included religious~men in his part of the discussion. Having taken care of these minor points, "Diocesan Priest"goes on tb say that both pries(s and religious do hav~ visitors who call for perfectly valid and important reasons and cannot always choose their own.time for calling. ~$uch visitors hardly be said to be "importuning" anyone. It is possible to treat these people-- and others to--harshly by adhering to the word of the rule rather than to its spirit. "Christ could have left the miracle at the marriage feast of Cana go unper-formed because His 'time had not yet come,' but kindness and charity for His fel: lowman were more important . Don't misunderstand me. I do not advocate the destruction of all formalism. I imagine that I am only one of thousands of parish priests who really envy; religious the order in their lives. I merely agree with the Sister in saying there can be too much formalism."' We regret that we can print only this brief survey of "Diocesan Priest's" let-ter. It seems to us that his two letters brought out excellent p~ints and manifested a Christlike attitude. It is possible for us religious to be¢ome~so much attached to regularity that we resent any interference with it, even for a good cause, just as it is (Continued on p. 428) .398 Spiritual Readings t:rorn t:he Council of Treni: -Ii* ' Augustine Klaa.s, S.J. Hotg, Sacrifice of the Mass SINCE under the former Testament, accOrding to the testlmony ~ of the Apostle Paul, there was no perfection because .of the. weakness of the Levitical priesthood, there was need, God the Father of mercies so ordaining, ihat .another priest should ~ise according to tb~ order of Melcbisedech (8 3), ou.r Lord Jesus Christ, who might perfect arid lead to perfection as many as Were to be sanc-tified. He, therefore, our God and Lord, though He was by His death about to offer Himself once upon the altar of the cross to God the' Father that He might there accomplish an eternal redemption, nevdrtheless, "that Hi~ priesthood might not come to an end with His death (84), at the last.supper, on the night He was betrayed, that He might leave to His beloved spouse the Church a visible sacrifice, such as the nature of man requfire'_s, whereby that bloo~ly sacrifice once to be accomplished on the cross might be represented, the memory .thereof remain even .to the end of the ~orld, and its salutary effects applied to the remission of those sins which we d.aily commit, declaring Him-self constituted a priest forever according to the order of Melchise-dech (85), offered up .to God the Father His own body and .blood under the form of bread and wine, and under the forms of those same things gave to. the Apostles, whom He then made priests of the Ne~v Testament, that they might partake, commanding them and their successors in the priesthood by these words to do likewise: Do this 'in commemoration of me (86), as the Catholic Church has always understood and "taught. For having celebrated the ancient Passover which the multitude of the children of Israel sacrificed in memory of their departure from Egypt° (87), He instituted a n~w Passover, namely, Himself, to be immolated under visible signs by the Church through the priests in memory of His own passage from this world to the Father, when by the shedding of His blood He redeemed and delivered us from the power of darkness and translated us into his 83) Hebrews 7:11 85) Psalms 109:4 rinthians 11:24 f 84) Hebrews 7:24 86) Luke22:19; ICo- 87) Exodus 13 *Selected from H. 3. Schroeder, O.P., Canons and Decrees of the Council of Trent, (~t. Louis: Herder, 1941). 399 AUGUSTIN~ KLAAg Reoieu~ [or Religious kingdom. (88) And tliis is indeed that clean oblation ,which cannot be defiled by any unworthiness or malic~ on the part. of those'who offer it: which the Lord foretold by Malachias was to be great amon~ the Gentiles (89), and which the Apostle Paul has dearly indicated when he says, that they who .are defiled by partaking of the table of devil~ cannot be partakers of the table of the Lord (90), under-standing by table in each case the altar. It is, finally, that [sacrifice] which was prefigured by various types of sacrifices during the period of nature and of the law (91), which, namely, comprises all the good things signified by them, as being the consummation and perfection of them all. Mass Propitiatory for the Living and Dead And inasmuch as in this divine sacrifice which is celebrated in the Mass is contained and immolated in an unbloody manner the same Christ who once offered Himself in a bloody manner on the altar of the cross, the holy council teaches that this is truly propitiatory and has this effect, that if we~ contrite and. penitent, with sincere heart and upright faith, with fear and reverence, draw nigh to God, ~e obtain merc~./ and find grace in seasonable aid. (92) For, appeased by this sacrifice, the Lord grants the grace and gift of penitence and pardons even the gravest crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests who then offered Himse, lf on the cross, the manner alone of offering being different. The fruits of.that bloody sacrifice, it is well understood, are received most abundantly through this,unbloody one, so far is the latter from derogating in any way from the former. Wherefore, acco.rding to the tradition of the Apostles, it is rightly ~ offered not only for the sins, punishments, and other necessities of the faithful who are llving.,.but also for those departed in Christ but not let fully purified. The Real Presence " First of all, the holy council teaches and openly and plainly.pro2 fesses that after the consecration of bread and wine, our Lord Jesus Christ, true God and true man, is truly, really and substantially con-tained in the august sacrament of the Holy Eucharist under ~the 88) Colossians 1:13 90) See I Corinthians 89) /~lalaehias 1:11 10:21 400 ' 91) Genesis 4:4:12:8 92) Hebrews 4:16 November, 19: 5 READINGS FROM TRENt appearance of those ~ensible things. For there is no repugnance in this that our Savior sits always 'at the right hand of .the.i Father in heaven according to the natural mode of existing, and yet is in°many other places sacram~ntally present to us in Hi.s own substance by a manner of existence which, .though we can scarcely express in words, yet with our understanding illumined by faith, we can conceive a~a'd 6ught most firmly to belie,~e is possible to God. (93) For thus all our forefathers, as many as were in the true Church of Christ and who treated of this most .holy sacrament, have most openly professed that our Redeemer instituted this wonderful .sacrament at the last ~supper, when, after blessing the bread and wine, He testified in clear "and definite words ,that He gives them His own body and His own blood. Since these words, iecorded by the holy Evangelists (94) and afterwards repeated by St. Paul (95), embody~that proper and clearest meaning in which they were understood by the Fathers, it is a most contemptible action on the part of some contentious and wicked men to twist them into fictitious and imaginary tropes by which the truth of the flesh and blood of Christ is denied, contrary to the universal sense of the Church, which, as the pillar and ground of truth (96), recognizing with a mind ever grateful and unfor-getting this mostexcellent favor of Christ, has detested as satanical these unt~utl~s devised by impious men. Institution of the Holg Eucharist Therefore, our Sav.ior, when about to depart from this woHd to the Father, instituted this sacrameiat, in wh~ich He poured forth, as it were, the riches of His divine love towards men, making a remem-brance of his wonderful works (97), and commanded us in the par-ticipation of it to reverence His memory and to show forth his death until he comes (98) to judge the world. -But He wished that this sacrament should be received as th~ spiritual food of souls (99), whereby they may be nourished and strengthened~ living by the life of Him who said: He ~tbat eatetb me, the same also shall live bg me (100), and as an antidote whereby we may be freed from dail~r faults and be preserved from mortal sins. He wished it furthermore fo,be a'pledge of our future glory and' everlasting happiness, and thus be a 93) Matthew 19:26i Luke 18:27 94) Matthew 26:26- 28: Mark 14:22- 24; Luke 22:19 f 95) See I Corinthians 98) Luke22:19: ICo- I 1:24 f rinthians 11:24- 96) See I Timothy 26 3:15 99) Matthew 26:26 f "97) Psalms 110:4 100) John 6:58 401 AUGUSTINE KLAAS symbol of that one body of which He is thehead (I01) and to which He wished us to be unite~d as members by the closest bond ,of. faith, h, ope and charity, that we might all speak the same rhino an, d there. might be no schisms ambng us. (1,02) ¯ Excellence of the Holg Eucharist The most Holy Eucharist has indeed this in common with the other sacraments, that it'is a symbol of a sacred thing and a visible form of an invisible grace; but there is found in it this excellent and peculiar characteristic, that the other sacraments then first have tbe power of sanctifying when one uses them, while in the Eucharist there is the Author Himself. of sanctity before it is used. For the Apostles had not yet received the Eucharist from the hands of the Lo~d, when He Himself told them that ~vhat He was giving them is His own body. (103) This has always been the belief of:the. Church of God, that immediately after the consecration the true body. and the ~rue blood of.our Lord, together with His soul and divinity exist under the form of bread and wine,, the body under the form of bread and the blood under the form bf wine ex vi verborum; but the same body also under the form of wine and the same blood under the form of bread and the soul under both, in virtue of that natural connection and concomitance whereby the parts .of Christ the Lord, who hath now risen from the dead, to die no more (104), are mutually united. also the divinity on account of its admirable hypostatic union with His body and soul. Wherefore, it is .very true that as much is contained under either form as under'both. For Christ is whole and entire under the form of bread and under any part of that form; likewise the whole Christ is present under the form of wine and under all its parts. Transubstantiation But since Christ our Redeemer declared that to be truly His own body which He offered under the form of bread (105), it has,. there-fore, always been a firm belief in the. Church of God, and this holy council now declares it anew, that by the consecration of the bread and wine a change is brought about of the whole substance of the bread into the substance of the body of Christ our Lord, and of the 101) See I Corinthians 102) See I Corinthians 104) Romans 6:9 11:3; Ephesians 1:10 105) Luke 22:19: John . 5:23 103) Matthew 26:26; 6:48 if; I Corin- Mark 14:22 thians 11:24 402 ¯ Nooember, 1945 READINGS FROM TRENT whole substance 'of the wine into the substance of His blood. This ch.ange the holy Catholic Church properly and appropriately calls transubstantiation. Worship and Veneratio.n There is, therefore, no room for doubt that all the faithful of Christ may, in accordance with a custom always received in the C~ath-olic Church, give to ttiis most holy sacrament in veneration the wor-ship of latria, which is due to the true God. Neither is it to be less adored ~or the reason that it was instituted by Christ the Lord in order to be received. (106) For we believe that in it the same Go.d is present of whom the eternal Father, when introducing Him into, the world, says: And let all the angels o~: God adore him (107) ;. whom the: Magi, failing down, adored (108); who, ,finally,' as the Scrip-tures testify, was adored by the Apostles in Galilee. (109) The holy council declares, moreover, that the custom that this sublime and venerable sacrament be celebrated with special veneration and solemnity every year on a fixed festival'day, and that it be boine reverently and with honor in processions through the streets and pub-lic" places, was very piously and r~ligiously introduced into the Church of God. Eor it is most reasonable that some days be set aside as holy on which all Christians may with special and unusual demon-stration testify that their minds are grateful to and mindful of their common Lord and Redeemer for so ineffable and truly divine a favor whereby the victory and triumph of His death are shown forth. And thus it/deed did it ~behoove the victorious truth to celebrate a triumph over falsehood and heresy, that in the sight of so much splendor and in the midst of so great joy of the universal Church, her enemies may either vanish weakened and broken, or, overcome with shame and confouhded, may at length repent. Worthy Reception If it is unbecoming for anyone to approach any of the sacred functions except in a spi.rit of piety, assuredly, the more the holiness 'and divinity of this heavenly sacrament are understood by- a Christian, the more diligen.tly ought he to give heed lest he receive it without great reverence and holiness,~especially when we read those terrifying words of the Apostle: He that eateth and drinketh unworthily, eateth 106) Matthew 26:26 107) Hebreffs 1:6 -108) Matthew 2:11 109)'Matthew 28:17; Luke 24:52 403 AUGUSTINE KLAAS , ~ .and drinketh judgment to himself, not ,discernin9 the bod~l of the Lord. °( 11 O) Wherefore, he who" would communicate, must recall to-mind his precept: Let a t~an prove himself¶ (111 ) ~ Three. Wa~ls of Receiving the Hol~l Eucharist As to the us~ of this holy sacrament, our Fathers have rightly and wisely distinguished three ways of receiving it. They have taught that some receive it sacramentally only, as sinners; other's spiritually only, namely, those who eati.ng in desire the heavenly bread set before them, are by a lively faith which worketh by charit~l (I 12) made sensible of its fruit and usefulness; while the third class receives it both sa~crameritally and spiritually, and-these a~ethey who so prove and prepare' themselves beforehand that they approach this divine tabl~ clothed with the wedding garment. (I 13) As regards the reception ofthe sacrament,, it has always been the custom, in the Church of God that laics receive communion from priests, but that priests when cele-brating communicate tl~emselves, which custom ought with justice and reason to be retained as coming down from Apostolic tradition. (1.14) Finally, the holy council with paternal affection admonishes, exhorts, prays and beseeches through the b6Wels of the mercy of our GSd, that fiach and all who bear the Christian name will,nov/at last agree and be of orie mind in this sign of unity, in this bond of charity, in this symbol of concord, and that, mindful of so great a majesty and such boundless love of our Lor.d Jesus Chri~st,. who gave His own bel~)ved soul as the price of our salvation and His owri flesh to e~it (1 15), they may believe and ~renerate these sacred mysteries of His body and blood with such cofistancy and firmness of faith, with'such devotion of mind, with such piety and w~rship, that' they may be able to receive frequently that su~ersubstantial bread and that it may. truly be to them the life of the soul and the perpetual health of their mind; that being invigorated by its strength, they may be able after the journey of this miserable pilgrimage toarrive in their heavenly coun-try, there to ~eat, without any veil, the same bread of angels (1 16) which they now eat under sacred veils. 11.0) See I Corinthians 112) Galatians 5:6 115) John 6:56 ff 11:29 113) Matthew 22:11 116) Psalms 77:25 111) See I Corinthians 114) Hebrews 5:3:" 11:28 7:27 404 -"No One Dut: Jesus" Charles F, Donovan, S.J. IN ST. MATTHEW'S account of the Transfigerati0.n ~ occurs ~ seritence which "could serve as an epi.tome of-the religious life, a slogan for those in the path of. spiritual perfection: ~"Neminem viderunt nisi solum desum'" (They saw no one but Jesus). Peter and James. and John beheld' the glory of Christ, "His face shining like the sun and His garments becoming whiteas snow," and they saw Him talking to Moses and Elias. Then the voice of God spoke from the cloud': '~'This is my beloved Son, in whom I am well pleased; to Hhn.o then, listen." When the apostles heard this, they fell to the ground in fright; but Jesus touched them and told tl~em hot to Bear. When they lobked up, they saw no one but Jesus, ¯ In its context, this little clause, "They saw no 6ne but Jesus," merely means that whereas a moment before the apostles had seen others conversing with Christ, now'.Hg stood before them alone. But taken from its context and considered by itself the sentence can have a variety of spir-itual applications. For instance, it can be taken to sum up the single-minded loyalty, the controlling purpose~ the unfaltering interest, the clear courageous vision of Jesus,. that should dominate oui lives as religious from the time of our entrance to the time of our death. ~ Either of the alternative titles of ~ Kempis' classic gives the gist and the essende of the way of perfection. The busi-ness of ~erfection is on our part a following of Christl an imitation of Christ. And as is obvious, if we are to fol-low the Leader, we must keep our eyes on Him; if weate to ¯ 405 Review for Religious -~,copy thee Model, w.e must never lose sight of Him. All . sorts of-substitute leader'--fakes every one of them, no matter how. attractive--~ry to,win our attention and lo~r- ¯ alty fro~ Christ. For a time we may follow popularity or ease or success or human respect. When we do, we are on dead-end roads¯ because we are not following the one Way t9.perfection: ~f in the big and the trivial crises of life we ¯ imitate Christ, at least to the .extent. 0f asking ourselves .~utomatic~lly, as by second nature, "How would Our Lord act or react in this .situation?" we are doing much. By c.ohStantly appealing to and applying that standard, we are ¯ walking in the fgdtsteps of the saints, those who most suc- ¯ ~.e.?sfully and u;adeviatingly saw noone but Jesus. - "They saw no one but Jesus." This motto is not pro-pbied, of .course, as a justification for a sort of.spiritual dsc~ipism, a flight ~from people and prosak reality to the gonsgling company of Christ. It is not a prop for the asocial, or a defense for those who wish -to reject com-munity life; because it. imports not an exclusive vision of J~sus, but a vision that includesall else in Christ, an ecu-menlcal, all-embracing vision of Christ. If,we live up to this ideal, it means that in all our plans and fun and strivings and world, Christ has the leading role; it means that~for us there is no interest, no pleasure, no effort, no jo.y that is not dominated by Him. When we sa~r that we should see Christ in all men and all men in Christ, that is not just a trick of speech; nor does the phrase recommend a trick of conduct on our part. We are not supposed to play m'ake-bdlie~re and substitute the attractiveness of Christ for the irritating or dull personality of our neighbor.' We don't have to pretend Christ is in our neighbor, especially when that neighbor is a religious, joined to Christ by grace, by mutual choice, and by vow. Christ has told us again and a'gain ,that He is one with, 4O6 " N?~emS~r, 1945 ":'No. ON~ BUT-~JE~US!' identified with, the just soul. Our lover therefore;~fdr~ou} companions, a love of them in Christ and of Christ- in them., involws no pretense, no mental juggling.° It must, like Christ's love fbr all of us, be genuine and sincere. It isa 'lovd with a particular character upon it, a particularbias; a special core and inspir~ition. For in all otirdealings with others, in Our devotion, our service, and our companion-ship, there is one starting point, one term, one focal object~-- Christ, our and their Lord and Lover. "They saw no one but Jesus." This watchword is of ~lpplication and help in various small but not unimportant by-ways of the religious life. For instance, take.~hat saboteur of the spiritual lffe[ distradtions in prayer; We spend .the time of praye.r planning the day's work (work that i~n't half as big to Christ as would be our .loving con- ~rersation during meditation), or grieving for the ~isitors who didn't co.me (visitors whom we left at home, r'emem-. ber, because of our love for Christ), or dreaming of the hap, piness we would have in ~a different community (although Christ is in, this community as well as that, and wants~. me here with Him). Such wasteful dissipating mind-wanderings Would not bother us and spoil the most valu, able partof our day if Our Lord really ruled our heart. We wouldn't be noticing~s0-and-so's absence, ~his one's pos- ¯ ture, or that 6ne's habit at Mass or other common exercises if our eyes, mind, and heart were riveied on the One. All our life we are going to hlive trials. We know that. Certainly we didn't enter religion to get away from them, to get a soft life. And it is in trials that our faith, ofir prac-tical faith in Christ is tested. It's easy to follow Him when things are going smoothly. It's pleasant to walk with Him on cool green.Galilean hills. BU.t the particular following that He enjoined involves a cross. "Take up your cross and follow Me " Whatever it is that gets us down, what- 407 CHAI~'B$' P. DONOVAN ' Revieu~ foroRdi~llous eve~ ,happens to be our cross, whether it is sickness ~or mis-understanding or failure or temptation of our own disposi, tibn or an unaccountable desolation or .spirituals sluggish-ness, whatever form our crosses take, we can bear them courageously,, even lightly, if in them and through them all .we See only 3~sus. ~ Remember those Sisters whom Father De Smet, him-self one of God's heroes, was bringing from'l~urope to America.The boat trip was unusually hard~ and long (they.had to go around South America to reach the west cdast in those days) and the poor Sisters began to compl~in. Father De Smet made this beautiful reproach: "I offered you an opportu.nity and you are making it a sacrifice." For the moment the Sisters viewed the arduous crossing with natural eyes only. Although they were going to America' to work for Christ, they could not see Christ on the way, upon the tossing waters o~ the Atlantic or of the Pacific. :NO doubt, after their holy ~ompanion's reminder, they saw ,Jesus again and cried in their hearts like St. ,John upon .other waters, "It is the Lord." ~ Why do we lose the clear perspective, the selfless~purity of intention that was .ours on entering religion? St. Thomas More says°somewhere that a man who gives up authority and fortune to follow Christ in the way of religious life may soon be striving anxiously for any powe.r he can gain, even if it is nothing more than the high office of tolling the bell. The SiSter who three years ago ~vas ready .to follow Christ's call to the ends of the earth, whatever the cost in suffering or 'humiliation~ to~la~ is disconsolate and bitter because she is given the third instead of the .fourth grade. Ambition, rivalry,]ealousy, c~liques--these ready and time-proven tools of Satan, chillers of fervor, spoilers of happi-ness for individuals and communities ~--get a foothold for only one reason: Christ getsp~ashed to one side, is ~ometimes 408 " ° 1945- "No ONE BUT JESUS" even pushed out of sight. And as the old saw has it, out of sight, but of mind. . . " Life becomes complicated and tense and emotionally snarled only when we lose thfit ciear vision. -Wh~ wea~ri-ness; the 'fever, and the fre~ of which the poet speaks are °inevitable where little idols of selfishness, false gods of ambition or self-indulgence are ¯set up in the place, of Jesus on the altar of out thoughts and desires. Noviceship sirn-plicity, youthful joy,., deathbed clarity are ours as long as we remain true to that .ca.pitul~tion to Cl'irist which we made at.the start of our religio.us, life. There is b~Jt on~ anchb£ one goal, one beacom one spouse for usHe of ¯ .whom the Father says, to us as to the apostie~, :'This, is.my beloved Son in whom i am well ple~ised; to Him,. theft, listen." BOoks.Received " (From¯ August 20 to'October 20) " FREDERIC PUSTET CO~, New York and Cincinnati. ¯ . . , dourney 'in the Night. By Rev. Father Brice, C.P. $2.50. Stars, By Rev. Gile~ Staab. O.F.M.Cap. $2.00., LONGMANS, GREEN ~ Co., New York and Toronto. The Heart.of Man. By Gerald Vann, O.P. $2.00. . THE BRUCE PUI~LISHING COMPANY, Milwaukee. " The Wool Merchant of Segooia. By Mabel Farnum. $2.00. The Life of Our Lord, By Sister 3aneMarie, O.P., and Sister Anne Catherine, C.S.J, $1.00 (Paper). Speech Models. "Selected and Edited by William R. Duffey a~d Aloysius Croft. $2.5.0. Tl~e Religion Teacfier and ll~e World. By .Sister Mary Rosalia, Rev. 3ohn J. Considine, M.M., and Sister Mary Julian Bedier. $1.00 (Paper.). " Heads abooe the LITURGICAL PROCEEDINGS ,~ - National Liturgical Week: 1944 is a record of the Fifth Annual Liturgical Week held.in N~w York last' December. It con'~ain'-s all prepared papers, ~ead at the meeting and brief summaries'of the discussions. Also includ~'d ire five papers read at the Liturgical Conference meeting held at St. Meinrad's the previous October. There i& a notable foreword by His Excellency, Archbishop Spellman. A reading list and an index complete the volume, which is published by The Liturgi~ cal C6nferehce,¯605 No. Michigan Blvd., Chlcago~ . ~. Moral TheOlogy t:or,l:verybody Ge')a~ld Kelly,,S.J~. THE occasion formy present remark~ is the publication ¯ !n i~nglish .of Father Heribert Jone's Moral" "The, ology,1 which it'is my not unpleasant task to review. In writing my review I am taking a cue from the" jacket of the book, which commimds it to pastors "as a. quick and convenient means for rendering, decisions in cases of con-s_ cience," to young priests and seminarians "to facilitate the repetition of Moral Theology,'-' and to the educated laity to. help them "in solving many of ~the .minor problems of' conscience that occur in their daily lives." For pa_storsl for other priests (young and old), and for seminarians who-have begun their Course of theology, my review can be very brief. Father Jone is ~/first-class moralist an~t canoeist. In.his c(~mmentary off The Code (Geset.z-buCh) 2 and in his one-volume .moral theology he has mani-fested toe a remarkab!e degree the power of' selecting impor.tant things and Of presenting his.material in a clear, ,br'ief fashion. Ndt the least of his accompiish~ents is a wholesome "modernizing" of certain sections of moral the- ' ology. For instance, he sketches the pathological obstacles to human activity a,nd he bas_es his necessarily brief remarks on scrupulosity on recent psychological, data. Father Urban Adelman's translation preserves the goodqualities,of the original German, and his adaptation of certain sections (for example, justice and marriage) to the needh bf the American priest is. especially commendable. The boSk is ne.atly pririted and the size is very handy. ~See the. "Book Review" section, p. 426 foi d~tails concerning publisher, l~ric~, etc. '~his has not been translated into English. 410 MORAL THEOLOGY FOR EVERYBODY All this does not mean that the~book is 100 percent flawless. It has its defects; but my impression is that they are few and df re.latively minor importance. For example, a p~iragraph is out of place in'the section on legal adoption; a few opinions seem to be represented as.having more value than they really have; and, though the date of the book .1945, some recent and very important decisions of the Holy See are not referred to. When the book is reprinted it would be well to include an extra page or two indicating the sub~- stance of these decisions. . ~ The jacket also recommends the book to the "educated laity." I trust that I am not misinterpreting the word "laity" in assuming that in the context it refers to all who. are nqt clerics and that it would, therefore, include non-. clerical religioui,- both men ~nd women. At any rate, I am mainly interested in the question of moral theology for religious, and I think that this is an "appropriate 0dcasion for discussing that topic in something more than a super-ficial manner. My remarks on the subject will touch upon these" four questions: should non-clerical religious an~/ moral theology? how much should they, know? and how are they to.get this knowledge? and finally, will the mere reading of Father Jone's book satisfy their needs? Meaning o~: Moral, Theologg Before answering these questions it seems advisable to indicate briefly what moral theology is. An adequate defini-tion may be briefly phrased thus: moral ,theology is the sci-. ence of obligatorg Christian perfection. Moral- theology deals specifically wi'th what we may roughly designate-as the,first two degrees of Christian perfection,3 whereas ascetical theology, according to the more common opinion 8For a description of the three degrees of perfection, confer Father Klaas's, article. "Perfection is UniOn with God," in REVIEW FOR RELIGIOUS, IV, i~P. 259-261. 411 Reuiew for ~eli#ious hdd today; is specifically con~cefned with~the third degree. Moral theology is the science of Christian obligation;~ ascet-ical theology is the science of Christian superero'gation. :. "Obligati6n,~' xherefore; is.-, the moral theologian's/ sphere. He discusses-, the comm~nds of God, of the Church, and of civil~s~ociety that give rise to obligations. He" e~lains the meaning of these precepts, the degree ~ind thee k{nd.of obligation they impose, the way they are to be ful-filled,- the pehalties' for violation, and so forth. He examines the subjective side of obligation: the human conscience and all the factors that concern responsibility before God. Under ~he .same aspect-~obligation--he treats of the divine and ecClesiasticallaws governing :the use of the sacraments, the sacramentals, and indul~gences. Value for Teachers From this thumbnail outline of the scope of moral tbe-ol. ogy it is obvious that at least those religious who have to .teach ,Christian doctrine could profit greatly-by some knowledge-of moral theology. For Christian doctrine inc,!udes the Commandments of God, the precepts of the Church, and certain obligations relative to the sacraments. These are moral subjects. Even in presenting them to small children the teacher who knows something of the science underlying them has a great advantage over_the teacher whose own knowledge is more or less elementary. If we consider merely the formal teaching of Christian doctrine, we may safely say that religious, particularly Sis-ters, are among the most influential "moralists" in the Church in America. They play a most important role in the formation of'c~nsciences. - "Sister says that's wrong. ¯ Sister says we must do this," how. many times have not " such statements become principles of action in the lives of ch!ldren and rehaained so even through adtilt life? That is November, 1945 MORAL ~THEOLOGY FOR EVERYBODY what I mean by '~'influence'"; and it-~cannot be'denied that religious who teach children, exercise such- influenc.e, on oa large scale: And~ I might add here that~ I have no great sympathy for the pe~ssimistic, destructive attitude.that con-centrates on the blunders .:made' by teaching° Sisters and attributes practically all. the harm of malformed consciences to them. The good they have accomplished is tremendous and far~ outweighs the harm done by occasional blunders; ¯ but this good could'be increased and the blunders could ~b~ diminished if the. religious teacher were given some training in the science of Christian morality. ~The moral teaching done by religious is not confined to the religion class. Questions are asked outside of class and advice is sought; and through the answers and the counsel given, consciences are ,,influenced perhaps even more than in the classroom. This is~as if should be. Religious are not mere instructors; their schools are not merely classrooms. The human relationship between the pupil.°and .the reli-gious teacher is,very intimate. If it were not,so, our apos-tolate of teaching would be a very dull one indeed. But with-this extende~ sphere of teaching there is also a~n extended field of opportunity, and. this implies a greater degree of responsibility to be prepared to answer the ques, tions, and to give advice. Since I have touched upon the subject of informal stu-dent counseling I may be pardoned for expanding slightly on that topic. Warm, personal relhtionships between students and teachers are the logical outcome of our system of education: This is. true in all spheres: the elementary. school, the high school, the college, and in so far as reli-gious and priests come in contact with the students--even in the universities. It is perfectly natural, foi i,n~tance, that a high schbol or college girl should place special confidence in a certain Sister; that a boy should have confidence in a 413 GERALD K~LI~Y "'" " ~ Review for Religious Br0t[~er; And because of this confidence they wilt-refer their personal 'problems to the Sister or Brother. ~. The p~rsona~l problems of youth are, of course, quite vari~d;~but certainly many of them pertain to morali[y. The question" of .likes and dislikes, of hot tempers, of char-acter weaknesses, of falling in love, of dean conversation, g!ean reading, clean thinking, conduct at dances and par-ties-~- the~e are but indications of their moral problems. They get puzzled or worried over their moral obligations, and they' will speak about these things to the reli~gious in whom they have confidence. And it seems to me that, Whenever possible, the "religious should be prepared, to answer them. The old cry, '~You'd better see your confes-sor about that," can be overdone. Boys and girls are not able tO talk to everyqne--nor are the rest of us, for that matter--and it may happen t.hat the only confessor avail-able is someone they cannot "open up to." Hence, at least in' those problems that~ do not strictly require the specialized judgment of the priest and the sac~ed priva.cy of the con-fessional, religious teachers ought to think twice before closing their lips with one hand and pointing to the con-fessional with the other. In the problems that I.have indi-cated- the ordinary problems of young people religious who have good judgment and the proper training can give .~veryhelpful counsel. But they must have some training,. some knowledge of the moral principles to be applied. - It will be noticed that in indicating the personal prob-lems of youth I said nothing about the purely physical aspects of sex. I purposely omitted mention of this because I am convinced that it is a special problem. The pa'rents are supposed to give physical sex instruction; but in defect of the ~arents religious are sometimes called upon to sup-ply the needed knowledge. A religious should not do this without an understanding with the parents, if they are 414 November, 1945 ]~'IORAL THEOLOGY FOR EVERY~ODY alive, and without the knowledge and approval of his own superior. Grave misunderstandings can result from a failure to observe these safeguards. Moreover, not every/- one is qualified to give such instruction. Those who do give it should have, not only a.knowledge of the subject, but also a wholesome professional attitude. Otherwise ~they Will manifest a morbid interest, or will be crude in their expression, or will blush and stammer--and all these are fatal mistakes in giving physical sex enlightenment. Before leaving this point of the desirablity of some moral theology for teaching religious, I should like to put the matter in a slightly different wa~. The.imparting of moral instruction, whether formally in the classroom or informally in conversation, calls for an attitude l!hat may b~ characterized as positive, moderate, and objecl!ive. The positive attitude contributes inspiration; it makes moral precepts appear in their true light, as conducive to beauty, harmony, and peace, and nor as balls-and-chain on the feet of joy. The moderate attitude steers the middle course between rigorism and laxism; it overemphasizes neither the divine nor the human elements in the life of Christian per.- fection. The objective attitude removes, as the name implies, the blight of subjectivism in moral teaching and counseling. Not what we as individuals think is right wrgng, but what the Church, through her official do~cu-ments or'approved theologians, teaches is right or wrong-- that is what we are to teach; and that is the one thing with which the truly objective attitude is concerned. The attitude that I have just described may be to soine extent the result of temperament; but only to a relatively slight extent.¢ It is attained chiefly through correct knowl-edge and appreciation of Catholic morality; hence the desirability and even need of some training in moral the-ology for teachers and counselors. 415 ,G~RA~-~D KELLY " : . Review [or Religious ,: . Personal Advantages :. ¯ :The preceding paragraphs,give at l~ast an indication t'hat some knowledge of moral theology is, decidedly bene-ficial for religious ~ngaged in the teaching apostolate. The. sa.me reasonswould apply tO any other apostolate in which the:religious might reasonably be expected to answer ques- .tions about moral matters or to give counsel: for example, n.ursing, and social service. I cannot dwell here on the needs of these other apostolates; but°I should like to say a wo'rd about the value of moral theology in the personal " lives.of the religious. In doing so, it seems advisable to deal'~rst with certain objections that are often voiced when the: question;of moral theology for religious is proposed. . We sometimes hear it said: "Religious lead an ascetical life. They are not s'upposed to live according to the norms of moral, theology." This objection is not asstrong as it is sometimes made to appear. The religious life is certainly an ascetical life, a life dedicated to the perfection of the counsels; and as~ such, the science of it belongs to ascetical the01og~r. From this I am justified in concluding that reli- 'gious ought to know some ascetical theology; but'I am noe justified in concluding that they should not know any moral theology. The f~llowing of Christ in the observance of the counsels does not free religioqs from the obligation of observing the commandments Of "God and precepts of the Church. Religious have the same obligations as. other Catholics, plus a host of other duties. The explanation of these obligations is the function of moral theology. Hence, t.hough it would not be correct to say that-the aim of the religious life is entirely contained in moral theology, it correct to say that it is partially treated there.- And in so far as it is t/eated in .moral thet)logy, this science can ben beneficial to religious. Another obj.ection which is not at all u.ncommon runs 416 ¯ November, 1945 MORAL THEOLOGY FOR E~iERYBOI~Y as follows: "If~you t~acb religious moral theo~logy you, will " be teaching them how far they can go, without cohamitting mortal sin., And they will take advantage Of that knowl-edge and commit many venial sirfS they would otherwise not fiiave committed."., I might m~ntion in passing that the phrasing °of this objection" shows a thoroughly negativ~ and- ~rror~ous concept of m'~ral theology. However, I ~vill not delay on that h~re bUt'~will merely poin~t out a m~ch more fundamental error in this 6bjectibn: namely, it s,fiows a complete lack of confidence in religious idealism. If this obje~fi0ii were really true,'Z'then I believe I could logically conclude that the religious life is°failing in its purpose. _For surely the purpose of the religious" lift is. to-keep alive in us the desire of imitating Christ even beY0n.d the sphere Of, obligation; and.if ev~fi this "desire is lacking in the majo,rity of us, ou~ institut~ have fa~iied~miserably. ~- As a matter of fact, the .objection-may have some weight in the case of a.few; it certhin, ly'does not apply to. religious as a group. If We-consider all religious, we might epitomize tile effects of moral theology on their personal lives somewhat as follow~. For a certain numbei:, th~ effect is entirely n_eutr~il; ~heir lives are neither, better'nor worse for the kiaowledge. In the, case of a comparative few the effect may be evil; they apparently 'abuse the knowledge. -E;cen in these cas~s; however, I doubt if the k~nowledge of moral theology lowers th~ir, ideahsm. Rather, their ideal-ism is already lowered, and the newl,y acquired knowledge helps them to salve their consciences. I ¯believe that.if ~these few had been taught, some moral theology while they were still fervent, it would have had no evil effect on them. Finally, in the case of the majority of religious, the effect of some knowledge is decidedly beneficial. ¯They Understand their own spiritual objectives better and they are able to dis-cuss them ~ith directors and ~onfess6rs more intelligently. 417 "~ERALD KELLY Review 'fop Religious They are fre.ed from needless worries: and many of the averiues that lead to scrupulosity are blocked off. How Much? Granted that most religious would profit by some knowledge Of moral theology, it is quite logical to ask: how much ought they to know? I can hardly give a. perfectly exact general answer to this question, but I can indicat'e certain general norms that might be of service. The first is a negative norm: they do not need a confessor's knowl-edge. _h fair percentge of the matter treated in the ordinary seminary course would be useless for non-clerical religious. On the other hand, speaking positively, it would be Very helpful to know: the fundmental principles, with the more practical applications; the main points considered under each of the Ten Commandments; the ecclesiastical precepts of fast, abstinence;' and the observance of holidays; the' obligations of the vows;, the obligations.pertainlng to the reception 'of the sacraments, particularly of the Eucharist and penance. That is a general 0utlin~. Those engaged in special work might need a bit more. Fbr instance, those teaching in college and the upper grades of high school. might well know something about the Church laws~ con-cerning marriage; nurses would need special training in medico-moral problems; social workers ought to have an acquaintance with the social aspects of Catholic morality. How to Get It? .A mother superior or brother superior might stop me at this point with the pertinent query: '"Fatherl I begin to see that some knowledge of moral th.eology would be "use-ful to many of my subjects, especially the teachers. 'But ple~ise tell me fi6w. they. are going to get this knowledge." That, in the radio parlance of the day, is the $64-question; and, since I led up to it, I ought t.o try to answer it. 418 November, 1945 MORAL THEOLOGY FOR EVERYBODy Religious can learn .some moral theology by reading, especially if the topics are well-developed and more or less self-explanatory. The main disad~vantage of this method is that it is too passive; it affords no practice in the actual solving of problems. Furthermore, if the reading is not directed by someone who knows the needs and the capacities of the religious, much time may be lost; and if the reading matter is very technical, erroneous notions may result. A secbnd method is the lecture system: a professor lec-tures, and the religious listen. A great deal of information can be assimilated in this way and, if.questions are allowed, . many practical problems can be answered. But like leading /it is too. passive. One does not have a real grip on moral principles until one has learned through actual personal effort how to use these principles in solv~ing cases. When I speak of the disadvantages of reading and .the lecture system~ I do not mean to say that they have no value. Properly used, they do impart some knowledge and they furnish a.general idea of the way moral principles are established and applied to concrete problems. But the ideal method is an active class--a class in which the professor explains the main points thoroughly, and the students have time for working problems personally, discussing questions among themselves, and consulting with the professor. Of course, this ideal method takes time. In te.aching Sisters during the summer I have found that it takes two or three 6-week sessions, with a double period each day, to cover the general program I outlined above. And I realize that, consider.ing other needs and the pressure for credits and degrees, very few religious can spare all this time for one subject. Consequently I am not expecting to see reli- ¯ gious swarming~to summer sessions of moral theology with plenty of time for discussions and problems. But surely a few can be spared now~, and there is no harm in hoping and 419 GERALD KELLY planning for future.programs. As a matter of factl in the last decade or two we have made~ great progress~in providing various advanced religion courses for teaching. ~eligious. Personally, I °hope to see the da~i. when a sort of,stream'- lined seminary co~rse-~compris!ng Sacred Scripture, the various branches of theology, and the essentials "of canon law' wili be readily available for many religious. Ea~her Jone's Book What I have said prepares the way for a brief estimate of the ~ralue of.Father Jone's book fo} non-clerical reli-gio~ s. The mere reading_of the book will undoubtedly ft~rnish much valuable information; it is a complete volume moral theology. It is a good book for ready refer-ence when one wants, answers to various problems that are treated explicitly by-the moral theologians: and for this reason it'is a handy book for the community library. But we sh6uld be careful that we do not look for too much from the mere reading of a book like this. Though. it does cover all of moral theology, it is only a compendium. Its full value can be realized only by one who has had a regular course in moral theology. ¯ For one who is just learning it is too brief; so brief, in fact, that, while solving some "minor problems of Consciende" it might .easily create others. In moral theology, as in other subjects, a little knowledge is sometimes a dangerous thing.' A fitful word about the value of the book for the laity in general. I believe that the claim ofthe publisher--that it will help them to solve their minor problems of con-science is true, with the ~eserxiatio'n mentioned above: ._namely, that the brevity of treatment may create o.ther problems. Therefore, they ought to.be in a position to supplement :the~ reading with consultation and discussion. 420 :.Decisions. o,C 'he I-Io1 .See Forb/years ago, on December 20, 1905, Pope Pius X issued the Sacra Tridentina S~jnodus, the hist0ry-making decree on frequent Communion. To recall the anniversary, we are r~printing here the hi.he articles that form the positive and practical part of the decree. The Q,ernadrnod-m (referred to in articl~ 7) forbade superiors .to interfere with the reception of Holy Communion on the-part of sub-jects. The obligation of reading this decree ahnually (see article 8) no longer exists, as its contents have been incorporated into the Code. 1. Frequent and daily Communion, as a thing most earnestly desired by Christ Our Lord and by the Catholic Cliurch, should be ope~n to all the f~ithful, of whateverrank and condition of lifd: so that no one who is in the state of grace, and who approaches the holy "table with the right intention, can lawfully be hindered therefrom. 2. A right intention consists in this: that he who approaches the holy table should do so, not out of routine, or vaing]ory, or human re~pect, but for the purpose of pleasing God, of being more closely ¯ united with Him. by charity, and of seeking this divide remedy for his weakness and defects. 3. Although it is more .expe.dient that thos~ who communicate frequen,tly~.or daily should be free from venial sin, especi;qly from . such as are fully deliberate, and from any affection thereto, never-theless it is ~ufficient that they be free from mortal °sin, with the purpose of never sinning .mortally in the future; and. if they. have this sincere purpose, it is impossible but that daily communi~nt~ should" gradually emancipate themselves from even venial sin~, and from all affection thereto. 4. But whereas the Sacraments of the New Law, though they-t~ ke dffect ex opere operato, nevertheless produce a greater effect in proportion as the dispositions of the recipient are better; therefore care is to be taken that Holy Communion bd preceded by very serious preparation, and followed by a suitable thanksgiving according to each one'~ strength, circumstances, and duties. 5. "lbhat the practice of frequent and daily Communion.may be carried out with greater prudence and more abundant merit, the con-fes~ or's advice should be asked. Confessors, however, are to be care-f~ l hot to dissuade any one from frequent and daily Communion., DECISIONg OF THE HOLY SEE provid.ed that be is in a state of grace and' approaches with a right intention. : . ~--. ~ ~- o - o 6. But since it is plain that, by the frequent Or daily reception "of thee Holy Eucharist, union with Christ is fostered, the"spiritual life more abundantly sustained, the souimore richl# endowed with~vir-tues, and an even surer.pledge of everlasting happiness bestowed on th~ recipient; therefore parish priests, confessors and preachers in accordance with the approved teachings of theRoman Catechism (Part ii, cap, 4, n. 60) are frequently, and with great zeal to exhort the faithful to this devout and salutary practical. ~7. F.requ~nt and daily Communion is to-be promoted e.speciallv in religious orders and .congregations of all kinds: with regard .to which, however, the decree Quernadrnodum,'issued on the 17th De-cember, 1890,.by the Sacred Congregation of Bishops and Regulars is .to' remain in force. It is also to be promoted especially in ecclesias~ical~ seminaries, where students are preparing for the service of the altar: as also in all Christian establishments, of whate~er kind, for training of yotith. , 8. In the case of religious institutes, whether of solemn or simpl~ ;cows, in whose rules, constitutions, or calendars, Communion is a~ssi~ned to certain fixed days, such regulatio.ns are to be regarded°as directive and not preceptive. In such cases the appointed nfimber of Communions Should be regarded a.s a minimum, and not as setting. a limit tothe devotion 6f the religious. Therefore, freedom of access to the Eucharistic table, whetiaer more frequently or daily, must always be allowed them, according to the principles above laid d~wn in this decree. And in .order that all religious, of. both sexes may c!early, understand the provisions of this decree, the Superior of each house is to see that it is read in community, in the verna~ular, every year ~¢ithin the octave of the Feast of Corpus Christi. " 9. Finally, after the publication of this decree, all ecclesiastical; writers are to cease from contentious controversies concerning the dispositions r

Issue 3.3 of the Review for Religious, 1944. ; MAY 15, 19,44 ~Voi~UME,.III Ri VI, I W' FOR :i I LIGIO,,US .VoLuMEIII :" MAY 15, 1944 ~ NUMBER3 ° ONTENTS GOOD CONFESSIONS AND BETTI~R CONFESSIONS--r ~ 'Gerald Kelly, S.J.' ; . 145 THE-QUEgTION OF VOTING Edwin F. Healy, SIJ . 158 CONCERNING BOOKLETS . . . . . THE CARE OF SICK RELIGIOUS Adam C. Ellis. S.3 . " 1"67 WE SALUTE THEE. MARY'. MOTHER OF GODT William B. Fah~rty, S.3. " ' .,'175 WHO IS THIS RODRIGUEZ? Augustin~e Klaas, S.J. " " 181~ ,TWO HYMNS TO ~MARY" -F~ran¢is N. Korth.-S.J . . 1.92 COMMUNICATIONS .(On Retreats and Vocations) . : 198 BOOK REVIEWS~ (Edited by Clement DeMuth S.3.)-- The Man"from Rocca Sicca: Subdeaconship~ Masyk.noll Mission Let~ .tars: Cardinal Mercier's Conferences: Venerable Vincent Pallotti: "Con- " , ,else Catholic' Dictionary: Lourdes Interpreted by the Salve-Re~ina; Teaching Confraternity Classes: Publlc,Speaking . ! . . ~ ¯ . 204 DECISIONS OF THE HOLY SEE OF INTEREST TO" RELIGIOU~ ~210~ BOOKS -RECEIVED . 2110 QUESTIONS AND ANSWERS 2-1. Redecorating Stations of the Cross . x . '.;. ~ . . . : 212 22. Visit Required for Gfiining Indulgence . 23. Use of Standard Time for Eucharistic Fast . 213 "L24. Voting in Chapter Elections . 214' ' 25. ,Co~frat~rnity of Pil~rim~ " " 2"15 26. Religious Attending Motion Pictures ~. . . : . ". 215 bUR CONTRIBUTORS " ' " . '. ' REVIEW FOR RELIGIOUS, May, 1944: Vol. III, No. 3. PubliShed bbmon~hly: January. March, May, July, September; and November at the,~College, Press. _606 Harrison~Street, Topeka, .Kansas, by St. Mary's College, St. MarTs, Kansas, with' ecclesiastical approbation. E~tered as second class matter January 15, q9~2, at the Post Office, Topeka, Kansas, under'the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine~,Ellard, S.J., ~erald Kellyl S~.3,.~ Copyright, 1944, by Adam C. Ellis. Permission is hereby granted for quotations .6f reasonable length, provided due ~:redit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S.A Before writing to us, please consult notice on ins;de back cover. ood Con essions and Bet: :er Cont:essions Gerald Kelly, S.J. ~'~ELIGIOUS not infrequently exp.eo~ience a vague sense |'r~ of dissatisfaction with their conKssions. They must confess .weekly, generally at a certain time, even though they are not in the mood. At times they must make a rather hasty immediate preparation for confession. Their sins are usually "small sins"; in fact, it is often difficult to fodus on any really, definite sins to confess.A certdin 0 amount of routine seems unavoidable; yet routine confes-sions are strongly condemned by many spiritual writers. Finally, most religious have read or heard of the many advantages of frequent devotional confession, and the~. want to reap some of these fruits ~:or themselves. Yet, despite their holy desires, they sometimes fail to see any good effects of their confessions; they are even inclined to wonder if their confessions are not entirely fruitless. Very likely there is no absolute remedy for a sense of dissatisfaction in those who are striving for perfection. Some dissatisfaction is natural, even helpful. But this holy sense of dissatisfaction is different from discourag.ement, worry, or a vague feeling of uneasiness. As much as pos-sible, the dissatisfaction should be clearly defined, because only then can it be used constructively as a stepping stone to the attainment .of one's ideals. My purpose in the present article is to propose a few rules that may help religious to clafif.y any dissatisfaction they may feel with their confessions ~nd to give some defi-nite direction to their efforts for self-improvement. The" rules enunciate nothing new. No doubt most religious- 145 GERALD KELLY ,. Review for Religious know them well; yet I believe that some fail to apply them and that the results of not applying them .are a waste of effort, a lack Of perfect peace of mind, and sometimes dis-couragement. If all religious, from the novitiate onward, would observe these rules faithfully, they would be'much more satisfied, with their confessions and would reap many definite advantage~ from them. Four Rules In formulating these rules, and in commenting on them, I am limiting the subject to the devotional confession, as this is the type of confession that. religious most frequently make. Keeping this in mind--namely, that we are speaking only of the devotional confession--we can state the rules as follows: Rule I: Be sure to confess, at least ;n a 9eneral way, some real, subjective s;n that you have cerfainly comm;Hed. Rule 2: Have genu;ne, supernatural con÷r;÷;on, a÷ least ;mperfecf, for some s;n ;nclucled ;n your confess;on. Rule 3: Be willincj to accept and to perform anyjustly ;reposed penance. Rule 4: Try to sanctify yourself ÷hroucjh confess;on by cult;vaf;ng a more e~fecfive purpose of amendment. It may be well to call attention immediately to the decided, difference between the first three rifles andthe fourth rule. The first three express minimum essentials; the fourth .expresses an ideal. A penitent who observes the first three rules makes a good.confession; a penitent who keeps not only the first three, but also the fourth, makes a better confession. This is an important distinction. Our. ideal, of course, is to make the better confession; but there is a great deal of consolation and peace of mind in knowing that our confessions are good, even though they could be better. A good confession o~ devotion always produces some grace in the soul. 146 May, 1944 GOOD'CONFESSIONS AND BETTER CON~ESSIONS A GOOD. CONFESSION It would be a wise policy .fob every religious to have a two-fold aim in making hisconfessions: first, to make a 9ood confession by fulfilling all minimum essentials; and °secondly, to make his confession even better by the use of some practicable plan for applying the fourth rule. In keeping with this two-fold aim, I am dividing the remain-der of this article into two parts, which treat respectively of a 9ood confession and a betterconfession. Confession of Sins On the part of the penil~ent, three things are requirgd for the reception of the Sacrament of Penance; confession of sins, contrition, and satisfaction. The first of our rules enunciates the minimum essentials for thd first of these acts. It is certainly not difficult for anyone to fulfill this rule in a d~votional confession. It is sufficient to confess any or all of the venial sins comm.iyted since, the last con-fession, or any mortal sin or venial sin of one's past life: A penitent can even fulfill this rule by alv~ays confessing the same sin from his past life: for example, he once culpably missed Ma~s on Sunday, and since, then, in his devotional confessions, he never mentions anything specifically but that one sin. "There's nothing special since my. last confes-. sion, Father,-" he says week aftgr week,. "but in my past life I once missed Mass through my own fault." Finally, the penitent does not have to do even as much as that in a devo-tional ~onfession. It dan b~ sufficient if he simply includes his sins in a general way: for example: "There's nothing special since my last confession, but I want to include all the sins of my life." ,The repetition, week after week, of the same sin of the past life, without confessing any new matter, is not, of course, the ideal. Nor is it the ideal to make a merely gen- 147 GERALD KELLY Review for Religious~ eral accusation. Yet such accuations are, strictly speaking, sufficient in a devotional confession, provided the.penitent has the requisite contrition--as will be explained in the comments on-the second rule.1 I have referred to such accusations, not to encourage their use, but simply to indi-care how easy it.is to live up to the demands of the first rule. Despite the fact that it is comparatively easy to.observe the first rule, it is also possible for well-meaning penitents-- even religious--to violate it and to make unintentionally fruitless~ confessions. Perhaps a few sample confessions-- entirely fictitious, of course--will serve to illustrate what I- mean. A religious is preparing for confession. To him, as he examines his conscience, the past week looks.biack enough. On Sunday, when he,assisted at Mass he had certainly done everything that the Church requires for the complete ful-fillment of the obligation. Yet he had been no seraph at Mass; he could surely have assisted more.devoutly. On Monday, he had felt a strong inspiration of grace to pass up the butter at one meal: and on Tuesday he had felt an equally strong inspiration to spend a half-h0ur of his free time before the Blessed Sacrament. He had neglected both these divine:"invitations. Finally, despite the fact-that his rule ordered that all. should make their beds before the morning meditation, he had three times ~put off this dis-tasteful action until after breakfast. Of course, 1~is insti-tute states explicitly that merely disciplinary °rules, not involving the vows, do not bind under pain of sin; liuf 1The unnecessary use of the merely generic accusation, without mentioning anything in particular (e.g. "There's nothing special since my last confession,. Father; but I want to include in this confession all the sins of my life"), is particularly to be dis-couraged. By reason of a more or less general custom iri the Church, penitents who make devotional confessions are expected to mention some particular kind of sin, either from their past life or conimitted since their last confession. ~For the benefit of students of theology who might read this article, let me say that in speaking of the confession of devotion I use the words "fruitless" and "invalid" indiscriminately. The valid devotional confession must, I believe, be fruitful. 148 Ma~l, 1944 GOOD CONFESSIONS AND BETTER CONFESSIONS this, he tells himself, is no excuse for him. He enters the confessional and accuses himself as follows: "Since my last confession I was negligent in my prayers; I was ungrateful to God; and I was disobedient. That's all I can remember, Father." Another religious] in preparing for confession, note~ that he has often felt strong resentment against someone who had offended him; that he has 10ad many distractions during meditation; and that 6n one occasion he made a re-mark that hurt someone's feelings. He might note also that the feelings and distractions were not voluntary find that the offending remark was unintentional; yet these excuses do not occur to him. He confesses as follows: "Since my l'ast confession I was uncharitable in thought and speech and was distracted in my prayers. That'll be all, Father." A third religious has had a really trying time of it since his last confession. He has been literally besieged by a strong temptation to impurity of thought; in fact, the temptation has been so strong that he really does not know how he stands before God. He decides to go to confession "just~to be safe." In confession he says: '.'I had a very strong temptation against purity, and I want to accuse my-self in ~o far as I am guilty before God. Th~re's r~othing else bothering me, Father." I have chosen these three fictitious confessions because ."they illustrate defects which, thot~gh very likely uncom-mon, could make a.confession unintentionally fruitless. In the first confession, only imperfections,, not real sins, were confessed. In th~ second confession,, the things mentioned might have been sins, but there was no subjectioe guilt; the uncharitable feelings and distracting thoughts were invol-untary, the offending remark was unintentional. In the third confession there was no certain matter: the penitent may have been guilty of mortal or venial sin, but he may 1,49 GERALD KELLY Review for Religious have committed no sin.at all. All of these confessions are at least probably defective. Yet all could be saved from fruitlessness by the intelligent use of a concluding accusation such as "I include in this confession all the sins of my life"; "I want to include all the sins of my past life"; "For these, and fdr all the sins of my life, especially for . . ., I ask pardon from almighty. God and penance and absolution from you, Father." It is true that accusations like these can become purely mechani-cal and practically meaningless, yet they are infinitely bet-ter than such conclusions as: "That's all I remember"-- which adds nothihg to the confession.; "That'll be all,"-- which sounds like a person burring groceries ; -and so forth. It is hardly advisable to force religious to make subtle dis-tinctions between imperfections and venial sins; but it surely is advisable for all penitents who habi'tu'ally commit only small sins to have some concluding accusation which covers up a.possible insufficiency of matter in their con-fessions. " As I said, these confessions are purely fictitious. If they occurred in real life, a confessor would generally note the.deficiency and ask a question or two that would save the confessions from invalidity. Yet this might not always be ,the case; and penitents should be tiained to make goo.d confesiions independently of questions by the confessor. Contrition The second rule givei the minimum essential for con-trition in the devdtional confession. Here again, it is important to distinguish between the ideal and the essential. Of all the acts of the ,penitent, contrition is the most important; and everyone's ideal should be to have a pro-- found and effective contrition. Yet the confession can be good, even though contrition be far from the ideal. The 150 May, 1944 GOOD CONFESSIONS AND BETTER CONFESSIONS ideal, even in a devotional confession, is perfect contrition; yet imperfect suffices. The ideal is that the contrition extend to all.sins confessed: yet it~ is sufficient if the contri-tion applies to any sin included in the confession.8 The ideal is that contrition be deeply moving, like Magdalen's; yet it is sufficient if the contrition be as unemotional as paying the rent. Important though it is, it is not extremely difficult, to haye sufficient contrition for a fruitful devotional confes-sion. A penitent who has once committed a mortal sin, has repented of it, and now includes that sin in his confes-sion, either by mentioning it by name or by including it in a. general accusation, may take it for granted that he has sufficient contrition if he continues in his good resolve to avoid all mortal sin. A penitent who has committed a delil~erate venial sin in the past and who now includes that sin in his confession, either specifically, or at least in his gen- . eral accusation, ha~ sufficient contrition if he renews his good resolve to avoid that sin in future. Even a .penitent who includes only the "smaller" venial.sins in his confes-sionmthe semi-deliberate sins, as they are sometimes called--has sufficient contrition, if he is sincerely resolved to try to do better in some way, for example by eliminating one kind of sin or a certain class of sins, or even by reducing the: number of his small sins. We generally speak of contrition for sin as if it were one simple act. In reality it seems to involve a rather com-plicated process. It would not be worth our while, in a, aWhen I say that it-is sufficient if the contrition applies to only one of the gins confessed, I mean that this is enough for the absolution and the reception of grace through the sacrament. This does not mean that all the other venial sins are for-given. Sins for which there is no repentance at all ar~ not forgiven either in con-fession or outside of confession. For example, a penitent who has committed two venial sins, has true sorrow for one, but no iorrow for the other, would receive grace through the sacrament but not forgiveness for the one unrepented sin. His confession would be fruitful, but it could be more fruitful. 151 GERALD KELLY Reoietu for Religious pratti.c.al article of this nature, to go deeply into this proc-essl " But it may be useful to indicate here that, in making aft. act of contrition, a penitent should pay particular atten-tibn to two dements of the psychological process: namely, to motivation .and to purpose, of amendment. If these two elements are present, one may safely assume that an act of contrition is good; if either one is 1~icking, there is no real cogtntion. ¯ Motivation is not contrition, but it. is a necessary pre-lude td it. The sinner must realize the evil of his acts before he can truly repent Of them. And he must see this evil ~hrough the eyes of faith if his contrition, whether in or out of confession, is to be supernatural and effective. As we know, faith supplies us with a variety of motives f0r.repen~ance, some more perfect than others. It shows Us sin as contrary to the will of God and therefore some-thingagainst God's infinite holiness and goodness; it shows Us: the Son of God suffering on the Cross for our sins; it reveals sin as ingratitude to God~ o.ur.supreme.benefactor; it tells us of theo richness of heaven, of the terrible fate of hell, of the punishmen.ts of pu.rgatory, and of the temporal purlishments for sin in this life. All penitents shOuld keep in mind that the motive for their contrition should be applicable to the sins for which they wish to be sorry. In particular, it is necessary for those who Want to make an act of contrition for venial sins to remember that not all motives that apply to mortal sins are applic~ible to venial sins. Despite the fact that many books speak of venial sins in the most thunderofis terms, venial sin js not mbr~al sin. Mortal sin destroys the likeness of God in the soul; venial sin dods nbtt Mortal sin breaks the l~0nd.gf friendship between the soul and God; venial sin does not. Mortal sin is deserving of hell; venial sin.is not. In recalling these differences I am not trying to 'belittle Ma~l, 1944 GOOD CONFESSIO~IS AND BETTER CONFESSIONS venial sin. I simply insist on the necessity 9f seeing such sins in their true perspective in order to elicit a genuine act of contrition for them. It is only by stretching words far beyond their obvious connotation that one can make an act of contrition for venial sin "because of the fear of hell." This motive is applicable only in a roundabout way: for example, because venial sins may lead to mortal sin,. which is deserving of hell. On the other hand, there are many motives which do apply directly to v~nial sir/s, even to thd smallest of them. Venial sins are contrary to God's holy will; they defeat His wise plans for our sanctification and for our attainment of a certain degree of heavenly glory; they manifest a failure to appreciate His gifts; they are a shabby return fdr what our Lord did for us; they are deserving of some punishment in this life or in purgatory. It would be well for those who make devotional confes-sions to meditate occasionally, especially during the time of retreat, on motives such as these so that they can briefly and intelligently recall appropriate motives when preparing for confession. From the point of view of motivation, therefore, it is perhaps easier to make an act of contrition for mortal sin than it is for venial sin. At least it is easier to see the evil of mortal sin. As for the purpose of amendment, less is required for venial sins than for mortal sin. No matter what mortal sins a penitent has committed, he has not sufficient contrition unless his purpose of amendment extends to all mortal sins. He must will to avoid all mo]:tal sins in the future. Thus, the ordinary definition of a purpose of amendment as "a firm purpose to sin no more" applies quite literally to mor-tal sins. But this does not seem to be strictly necessary with regard tovenial sins. In facL.with regard to all the smaller sins. taken together, it is hardly possible. Rather, in the 153 GERALD KELLY Review for Religious case of sorrow for venial sins, the essential thing is the sincere will to do better. This distinction between mortal and venial sins, with respect to purpose of amendment, is based on the ft~nda-mental difference between these two kinds of sin. Mortal sin, of its nature, implies a rejection of God's friendship; hence one cannot will to gain or continue in God's friend-ship unless he intends to try to avoid all mortal sin, with-out exception. But one who commits only venial sins is already a friend of God; and this friendship admits of many degrees and of continuous growth. There is no con-tradiction in willing to a~coid some venial sins, but not others, or in willing to reduce the total number of one's venial sins, without proposing to avoid venial sin entirely. _ Satisfaction The third rule enunciates' the minimum essential for the third act of the penitent--satisfaction. I stated this rule ¯ merely for the sake of~omplete.ne~s. The rule itself hardly requires comment or explanation, except perhaps to remark --what is probably obvious--that there is a difference between willingness to accept a penance and the actual per- ' formance of the penance. The willingness is required for the validity of the confession; without this disposition a confession would not be good. But the actual perform-ance of the penance does not pertain to the essence of the Sacrament but only to the integrity of it. A BETTER CONFESSION The first three rules, as I said, express the minimum essentials of a fruitful confession. All who make a devo-tional confession, even religious, should make it their first aim t6 keep those rules. But religious, in particular, should not be content with that. Their aim should be to ,make 154 May, 1944 '" GOOD" CONFESSIONS AND BETTER CONFESSIONS their confessions better, especially througl'i the observance of the fourth rule. ¯ Books and articles on confession offer many suggestions for improving our confessions. I .should like to suggest ¯ here merely one workal~le plan for.using confession as an instrument 6f self-improvement; and I think I can accom-plish my purpose better by an example .than by a long dis-cussion. A religious is. making his annual retreat. In surveying the past year he notices that he has committed many small sins. He.wants to correct th~se, and in particular he wants ¯ to correct two habitual~.faults: uncharitable -speech and small sins against poverty. He, determines:what mearis.he willtake to'avoidthese fatilts, and he makes his resolutions accordingly. When his program:is .all prepared, he sud: denly re.alizes,- with a.twing~ of conscience, that he has made :such resolutions in previous refreats and that in a very sh6rt ¯ time they were either badly mutilated or completely ignored. He knows that during the retiea~ hehada sincere.purpose ¯ of amendment; what helacked was something .to sustain that purpose of amendment thiough the year .follow~i.ng the retreat. . Confronted with the vexing problem of an unsustained pubpose of amendment, thereligious decides to solve it.by effecting a union betweenhis retreat .resolutions and.his weekly confeshions Of the coming year; : :.: ¯ .'. The retreat ends; the daysgo by till it is time for.the weekly confession." . In examining his conscience, the rdi-gious looks first .to ~his retreat resolutions. He has kept them this week. He thanks God for this, renews his good resolutibn and, having finished his examination of con-science, he confesses as follows" "Since my last confession ¯ have ' I accuse myself of these and ot: all the other sins of my life, especially uncharitable speech and sins 155 GERALD K~LLY Reoiew for Religio~e against poverty." Another week goes by, with the same results. The "examination of conscience and the accusation of the two special kinds of sin are made in.the same way. In the third week, there is a weakening. Before confession the religious recalls the motives for avoiding these sins, asks pardon for his falls, and renews his good resolution. In confession he accuses himself as follows: "Since my last confession I was uncharitable in speech twice and committed one small sin against poverty. In my annual retreat I determined to cor-rect these faults, and I want to ask pardon for them now and to renew my purpose of amendment. I include in this confession all the sins of my life." Enough for the example. In giving it I do not mean ¯ that evdrything must be taken literally. Ten penitents might follow the same general plan, yet use ten slightly differing methods in applying it. The important thing is the general plannthe linking of the retreat resolutions .with the subsequent confessions. The plan that I have suggested may not-be suitable to all; but, in the absence of a better . one, it is worth trying. It offers definite help along the lines 'of motivation and of concentrated effort at amendment of faults. Retreat is a time of great grace; seldom Will our motivation be nobler .or.more clearly perceived. Any plan which wili continually recall that motivation must be profitable. And I think it is a truismthat in the spiritual life, whether on the nega-tive ok the positive side, there must be some concentration of effort. We cannot rid ourselves of all faults at once;. we cannot acquire all virtues at once. I iealize that this plan involves "monotony"; but I do, not know of any plan for spiritual progress that'does not involve some "monotony." If more variety is really .required, the objectives can b'e changed occasionally, for ¯ 156 " Ma~l, 1944 GOOD CONFESSIONS AND BETTER COlqFESSIOBIS instance, from monthly recollection to monthly recollec-tion: but I think it is important .that we should never get away entirely from our retreat program unless we are faced with entirely new difficulties that demand our undivided attention. Some may object that the plan is too "negative." To this I can answer only that confession.is sfipposed to deal with the "negative" side of our lives and that I have not proposed this plan as a complete enunciation of our spir-itual ideals. And I might add that, if used perseveringly, the plan is very positive in its results. It makes for a great increase of grace through the Sacrament, for increasing purity of conscience, and, incidentally, for helpful spiritual direction by the confessor. MARIAN LIBRARY Some time ago plans were formulated for the organization of a Marian Library at the University of Dayton. The purpose of the project is to collect all known books on the Blessed Virgin, thus honoring Mary, Patroness of the United States, and establishing a center of research on Marlology in this country. If~ you wish to help in the project or wish further information concerning it, write to: Father Law-fence Monheim, S.M., Director, Marian Library', University of Dayton, Dayton 9, Ohio. BROTHER RICHARD PAMPURI Brother Richard Pampuri was a physician and surgeon, a member of the Hos-pitaller Order of St. John of God, who died in 1930, at the early age of thirty-two. The Brothers of St. John of God now publish a small pamphlet containing a sketch of Brother Pampuri's life and some vocational information about their order. For further information apply to: Rev. Brother Master of Novices, Brothers of St. John. of God, 2445 South Western Avenue, Los. Angeles 7, California. PLEASE~Somo subscribers have not yet sent us their Postal Zone numbers. If yours is not on the wrapper of your copy, will you please send it? ,. 157 The Question ot: V0t:ing Edwin F. Healy, S.J. 44| N WHAT ways may a citizen help in maintaining .a genuine democracy?" asks a Civics' Catechism; and, in the answer, first place is given to "voting at elec-tions." The reason for thus stressing the .importance of voting is ~asily understood when one realizes that the bal-lot can fashion the whole superstructure of our govern-ment. The justice of our laws and the effective and impa.rtial administering of them depend upon those who elect to office our legislators and our administrators. Responsibility for the quality of our government thus lies, to a large extent, in the hands 0f our "voters. The citizens of a nation have the obligation of pro-. m0ting the general welfare of their country. This obliga- ¯ tion is one ot? legal justice. BU( what exactly is legal jus-tice? Legal justice is a virtue which inclines citizens to render to their community what is its due. Men are intended by nature, not to live as hermits, but 'to dwell ' togetl~er in groups or communities. Living in groups, they enjoy many benefits. They are thus aided in developing themselves spiritually and intellectually. ~ They thus par-ticipate in the joys of varied companionship. They feel the protective strength of large numbers bound together for a common purpose. They Share in the improvements made possible by the industry and ingenuity of their associates. They have access to~ commddities, forms of XFather Healy wrote this article at our request. It seemed to us that ~uch an article. might be necessary, or at least very useful, at this time. During election year teach-ers are frequently asked questions about the duty of voting, and religious themsel~,es face the personal problem of judging the utility of their voting and their duty to do so. We believe that in some places ecclesiastical superiors" give specific instructions concerning the fulfillment of this duty. In the absence of such particular guidance, religious should find Father Healy's general explanation helpful.reED. 158 THt~ QUESTION OF VOTING entertainment, facilities for travel, and so forth, whic.h would be undreamed of if all were recluses. All this is just as nature intended it. Human society, then," is a natural institution and it,has certain claims on the members of the community. As Pope Leo-XIII wrote in his encyclical Christian Democracg, ".No one lives in a community only for his personal advantage. He lives for the common good as well." A country, a State, or a city, has the right to ¯ deman'd of its citizens whatever is, necessary to promote the general welfare. A citizen, therefore, must fulfill the duties which correspond vcith these rights of the community. The virtue which inclines citizens to live up to these obligations is calle~d legal justice. Legal justice, for example, prompts one to defend.his country, even though this involves facing the devastating gun-fire of the enemy. Legal justice dis-poses citizens to observe the just laws of their State, to con-tribute a fair. share to the.financial support Of the govern-ment. It is legal justice, too, which imposes on citizens the duty of p.romoting the common good by means of intel-ligent voting. The common welfare is greatly furthered by the con-scientious use of the ballot. Member.s. of a community.,' then, should reflect upon the vital importance of exerc!sing this power that is given them by virtue of their citizenship. Intelligent, competent, honest leade~rs are needed by our country. This fact is brought home to us when we realize that our public officials manage, not only political affairs, but matters which may intimately affect the religious activi- " ties, the educational system, and the whole social and indus-. trial life of a city, or State, dr country. A communistic governor or president, for example, could accomplish much towards u~dermining our democracy. A militantly bigoted mayor could do much harm to the Church. Judges who 159 EDWIN F. HEAL¥ are guided by a false philosophy will injure the community in which they live~ One can, therefore, readily understand how much is involved in the selection of those who conduct the public business of our country. It is regrettable that, in spite of its importance, not all who are entitled to the ballot exercise this privilege. It has been estimated that as many as one half ofthose who were .eligible to vote have absented themselves from the polls in some election§ of the past. This was true ev.en in impor- .tant presidential elections. In elections of less general inter-est it has happened that only about one-fourth of the elig-~ ible voters appeared at the polls. Moreover, in primary elections, which select the candidates for o~ce, this apathy in public affairs is often far more pronounced. Such indif-ference ¯ to matters which concern the common welfare encourages corruption in our government. Many of those emp~owered to vote fail to do so because of laziness, or because of some slight inconvenience Which is involved in their particular case~ It requires fair weather to lure some citizens to the polls. Others refuse to vote because they are dissatisfied with the choice of candidates offered by our political parties. Others, again, feel the futility of trying to-defeat one who' is supported by a powerful, well-organized political machine. Often enough citizens excuse themselves from their duty of ~roting on the assumption ¯ that their single ballot will make little difference in the final o results. Although it is possible that one vote may change :the outcome of an election, one must admit that this is highly improbable. Let us suppose, however, that thou-sands of uprightcitizens were to excuie themselves from voting on the plea that "My vote won't matter".--cou,ld not the resulting loss to the desirable candidate easily bring about his defeat? This point should be remembered-by those who honestly desire to fulfill-their civic duty.¯ At 160 May, 1944 TNE QUESTION OF VOTING times, moreover; one is inclined to forget that his failure to east a vote will, in many cases, be equivalent to casting a Vote in favor of a candidate who will harm the public welfare. Althougl~ the common good can be advanced so much by the honest voting of the members of the community, there are a great many cases ~where the choice made at the polls is not dictated by conscience. Not a few of our citi-zens, it is said, sell their votes to the highest bidder. Besides this, there are no doubt many thousands who write their ballots according to the instructions which they have received from some ward boss who has befriended them in one manner or another. A.petty politician obtains votes for his candidate in various ways. He procures jobs on the city payroll for certain ones who will be able to influence the opinion of many acquaintances. He protects Others who are running a business which is forbidden by the law. He "arranges" matters with a friendly judge for thosewho have been arrested for violating minor city ordinances. At election time a dollar here and .a few dollars there buy va!u-able votes. Vo~es which are delivered to the ward boss because of a favor .received do not represent the genuine preference of the v6ters for the candidates selected. They represent merely the preference 6f a single individual, namely, that of the petty politician who has gained control over these votes. Frequently enough the ward boss is quite dishonest. Biibery, lying, injustice are common tools by which he "gets results."~ He has but one choice in any election' and that choice is the candidate that has 'been selected by his political party. Be that candidate good or bad, the ward boss will support him by every means available. We can re.adi!y understand, therefore, that the ward boss's choice may turn out to be one which will be quite injurious to the ¯ ¯ 161 EDWIN F. I-ii~gi.~ :" '/tevie~o ¢or. i~et.,'gio,,s~ go~d of the community. If we recall to. mind the thou-sand~ of those whose purchased votes are merely the rubber-stamped selection of some w~lrd boss, we shall realize what an unfair advantage an unscrupulous candidate may have over one who is honest. Thousands of voters, it appears, are influenced at the polls by one c0nsideration:."What immediate advantage will this'person's election, bring to me?" They seem never to give thought to the effect which the candidate's victory may have on the State or country as a whole. They focus. their attention on some petty benefit which they them-selves will receive. Ordinarily the major consideration for them i~ the question of jobs. Many of those who are employed by the ~idministration which is in power vote for that administration's candidate as insurance against the. iossof their.jobs. They realize that, if the candidate of another p~rty is elected, in all probability he will replace then~ with those who have proved their political allegiance .to him. Th~ere is; of course, no fault to be foun~l with men anal' wom~n-Who endeavor to protect themselves against the loss of their jobs, but it should be evident that .such Pr0.tectiOia .mustnot betheir primary consideration. It should not inteifere Wi~h the fulfilment of.~ their duty .to p.".r0mote thi~: ~0mmon good: Hence;" if.:a 'certain candidate is unfit .for o~ce, he sh0uld: not be. Voted for, no~ matter what patter loyalty might dictate. . " -~ . ¯ . :- . An0~her"~ype 6f citizeri~ ~hat concerns. .us- :in this queso: tion is the one who a~cepts his duty of voting very lightly. Hema~r be an Upright and an intelligent'pe.rson. He may .be irreproachably honest in all his de.alings.with his neigh-boi. He may be a generous contributor to charitable insti-tutioiii. But he fails to do his sha~e in the task of electing competent public officers. With men 0f this type, there is .no pretence ~t making a serious effort to !~arn the qUalifi- 162 Ma~t, ~19 4 4 THE QUESTION*OF.~ VOTING cations:of the candidates listed on the.ballot. They kno~" little of the good qualities or of the bad ones of those: who are running for office. They may .base their opinion of the candidate on such superficial points as that of a winning personality, a magic voice, social standing, the nationality ~ of his parents, and so forth. They form snap judgmentSOf the candidate's ability and do not b~ther, to investigate the soundness of their conclusions. They accept a party plat-form at the value given it by its defenders'and refuse ~to read the arguments of its opponents. " When one recalls, then, the large number of those who are guided in voting by unfair influences and by superficial considerations, the importance of the honest, educated, conscientious voter becomes apparent. " Consequently, it.:is not too much tO expect that especially th6se whoare ¯ blessed with sound 'Christian. training and with at:,least average intellectual gifts employ these benefits' at election time to promote the common good. They should ex~rcise 'all the influence in their power to protect the less fortunate, who are being.exploited by unsciupulous political .bosses. From what has beenexplained above,-it is' deaf,.then, that ci(i'zens~ are obliged :in conscience to, fulfill ~the"du'ty 6f voting. Is this 6bligation a serious one? .Yes, it is, ff0n~e.'-s vote will probably defeata candidate for.office who -would bring? graveharm :to the. comi-fi:unity. A very indompetent. person~ for example,. or-one who'is strongly anti-religio~s~ wouldbe such a candidate. Ordinarily,,however, in this country,' this condition is not verified, .and so the duty to vote is, not grave. Moreover, there is no obligation at :all - ¯ , to vote: (a). if I am certain that my vote would have no effect on the final results of the election; or (b) if ~¢6ting -. would prove seriously'inconvenient or gravely injurious to me. Hence, ,if I were quite sick, and going to the polls would increase my illness, I should be excused from the 163 EDWIN F. HEALY . " Review f.or Religiou~ duty of voting. Even though one's vote would clearly riot affect the course of an election, nevertheless, it is preferable that one go to the polls anyway, in order to give to others the g6od example of taking interest in civic affairs. This, of'course, applies, particularly to persons of authority, whose actions are a guide to many. Besides, my vote is not altogether useless, even if my candidate has no chance of winn';ng the offce, for his. prestige will be increased by each additional vote which he receives. With reference to the duty ofv0ting it should be noted that one' is obliged to vote bonestl~l, that is, he must be guided in his choice of candidate by his genuine desire tO furthe~ the common, welfare. He must select the candidate wh~ is bes~ fitted for the office. The one voted for must l~e qualified to carry .out the requirements of the position sought. It may be that a man is morally blameless, but if he 'is inefficient, inexperienced, dr poorly gifted intellec-tually; his election .would. not be to the best interests of the community. Moreover, one must vote intelligently. He must make sure that he does not waste his vote. A vote is wasted if the ballot is not marked in accordance with the directions given, because such a ballot will be discarded without being counted. An erasure, or blots, or blurs, or -some sign that may be interpreted as a distinguishing, re.ark, . can invalidate the ballot. Writing in ink, instead of pen-cil, marking an "X" outside the prescri.bed box or circle, voting for several candidates for an office when only one may be selected--these are some of the ways in which one can waste his ballot. Not infrequently it happens that the shortcomings of a candidate for some public office are reviewed in detail in newspapers and magazines. The charges made-against candidates by a news organ of an opposing political party are at times very damaging. What is to be said of the moral- 164 Ma~ , 1944 THE QUESTION OF VOTING ity of the practice of exposing the faults and errors of one who is running for a public office~ To call attention to the mistakes and misdeeds ofthe candidates can be a service to the community. The men and women who are seeking publicoffice are thus revealed in their true light, and so the voters are able to judge whether or not the election of such candidates would prove to .be injurious to the common welfare. It is, of course, forbidden to exaggerate a candi-date's deficiencies or to make slanderous statements about him.However, it is altogether licit to mention certain facts in his life: faults, past crimes, evidences of favoritism, dangerous tendencies, examples of inefficiency, ignorance, bigotry, dishonesty, and so forth, when these are of a pub-lic nature. Even hidden crimes or defects may be pub-lished, if these render the candidate unfit for such an office. The reason is dear. Candidates give up their right to keep secret what the common good requires to be known about them. Moreover, those who hold public positions can be said tacitly to consent to the open scrutiny .of their official acts. They are, after all, but the agents of their constitu-ents; hence those whom they represent have the right to demand an acc6unt of their official conduct. The realiza-tion that their actions will thus be analyzed in newspaper and magazine may perhaps exercise a restraining influence against violations of duty. Since, then, writers are allowed. publicly to review the faults and misdeeds of candidates for office, such articles of theirs may be' read without scruple. Not many years ago a certain socialist urged that all nuns be deprived of the right to vote. The argument adduced to justify this recommendation was, we believe, that such women have no interest in civic affairs. In reply to this suggestion it should be made clear that religious men and women, as a rule, have very much at heart the common welfare. Moreover, their interest is not merely an aca- 165 EDWIN F. HEALY demic one, for by their daily lives of prayer and sacrifice and good example they greatly benefit the community in which they live. Because they love their country and ever seek its best interests, they are eager to have only candidates of ability and integrity elected to office. They cast their votes in accord with the dictates of their conscience. Who would deny that their choice at the polls is as carefully considered and as intelligently weighed as that of the average citizen? CONCERNING BOOKLETS The Congregation of Holy Cross is publishing a revised edition ofDirections for Nooitiates of the Congregation of Holy Cross, written in 1895 by the saintly Father Gilbert Francais, Superior General of th~ Congregation from 1893 to 1926. The book contains a simple, fervent set of instructions designed to help novices in the various exercises of the novitiate. Though the book is really the Family Bool~ of the Congregation of Holy Cross, masters and mistresses of novices of other in-stitutes should find it useful. Paper-bound: 182 pages; $I.00. Published by The Ave Maria Press, Notre Dame, Indiana. The Holy Cross Brothers publish a very attractive and informative booklet en-titled Holy.Cross Brothers. This booklet may well be held up as a model of clear, simple, verbal instruction on the life of a Brother and of the apt use of photographs to illustrati the text. The Brothers will send a copy to any priest or religious who is interested. ~Write to: Director of Vocations, Sacred Heart ,luniorate, Watertown, Wisconsin; or tb: Direcior of Vocations, St. 2oseph ,luniorate, Valatie, New York. Similar to the booklet on Holy. Cross Brothers is anew brochure, Jesuit Life, prepared by the' Jesuits of the Missouri Province. This province comprizes Colo-rado, Illinois (south and west of Springfield), Iowa, Kansas, Minnesota, Missouri, N. ebrask~, North Dakota, Oklahoma, South Dakota, Wisconsin, and Wyoming. Residents of this territory mas; secure copies bf Jesuit Life free by applying to: Reverend Father Provincial, 4511 West Pine Blvd., St. Louis 8, Missouri. An Army of Peace is the title of an unusual historical pamphlet--"The Story Of the Sisters of Loretto at the Foot of the Cross as told by Modern Youth." This pamphlet was originally planned and written by the American History Class, Loretto Academy, Kansas City_,. Missouri. "1941. Two years later it was revised by the students of Loretto Heights College, Loretto, Colorado. The illustrations (very "cute"--if you don't mind the word) are the combined work of students of Web-ster College, Webster Groves, Missouri. 48 pages. 10 cents each; 11 for $1.00; 50 for $4.25; 100 for $8.00. Order from: Loretto Heights College, Loretto, Colorado~ 166 The C~re 0t: ~ick Religious Adam C. Ellis, S.J. BECAUSE of the regularity of their lives, their simple but wholesome diet, and the peaci~ of mind resulting from serwng God, rehg,ous usua.lly enjoy remark-ably .good health. It ~s mewtable; however, that there be some sick rehg~ous. These should be looked upon.as bles-sings in a community, and they shoulld be given proper care, both physical and spiritual, according to the letter and the spirit of. ecclesiastical legislation. . Phgsicat Careof the Sick ¯ The Code of Canon Law contains nip specific legislation regarding the physical care of. the sick. This is provided for ¯ in ~he constitutions of individual lnst~tutes, ~which in ~turn are based upon the. provisions laid down ~n the Normae issued by the Sacred Congregation of Bi,~hops and Regulars, June 28, 1901. We may, therefore,' tal[e these latter as.the .basis for our remarks:. ¯ . ¯ Art. 183 requires that each religious, house,., as 4:ar.as. possible, shall have a special place for an in~, rmarg. Though it is impracticable in a small communit~ to reserve aplat~ in the :house for occasional sick members, it is customary-to have a well-eqmpped ~nfirmary ~n the motherhouse, ~n the novitiate, in the house of studies, as w~ell as in all larger communities. These places should b~e kept bright and cheery, ~vithout, however, introducin~ luxuries not in keeping with '.religious poverty. - Art. 184 states that one or more re'embers of the com-mun~ tg, should be set aside for the care ]of the sick. These persons should be endou~ed u~itb all tb le qualities necessar~l 167 /~DAM C. I~.LLI$ Review for.Religio~s f~r the proper fulfillment of their office, and should be -noteworthg fo~ their Fraternal charitg. It is their dutg, under, the direction of superiors, to provide For atl.the necessities of their sick charges, with regard to nourishment and other remedies. In modern times no religious institute should find. any difficulty in having one or more of its members trained as .professional nurses. Many of our Catholic hospitals have training schools for nurses, and religious are always wel-come to go there for training in a religious atmosphere. Every large infirmary in a religious house should have its own diet kitchen in which the special dishes required for the si~k may be carefully prepared either by the religious-nurse in charge or by an assistant. We may remark here in passing that it is not contrary to common life to give a special diet in the community refectory to those religious who need it, ~ven though they are well enough to carry on their work. In many com-munities it is customary to l~ave a special table in the refec-to. ry for those who are on diet, thus saving unnecessary steps for those who serve at table. Art. 185 tells that when necessar!l a doctor should be called, and his prescriptions should be FaithFullg carried out. All things considered, the community doctor should be chosen by reason of his understanding of the nature of the religious life in general and of the special work performed by the community in particular. Then he will know more readily the circumstances Of his patient, and will not be inclined to prescribe extraordinary remedies which are . usually available only to the wealthy. Superiors should be generous in providing for the needs of the sick members of their community. It seems to have been a special characteristic of many founders of religious institutes that they were most solicitous for the care of their 168 Mag~ 1944 THE CARE OF SICK RELIGIOUS sick members. Such a tradition should be carefully pre-served. For major operations, as well as for the cure of.certain diseases, it will be advisable to send a religious patient to a hospital. Ordinarily religious should be taken to a Cath-olic hospital where they will .receive the loving care of other religious and will not.be deprived of the religious atmos-phere. Both superiors and religious nurses should be familiar with the laws of the Church regarding exemptions from fast and abstinence, Sunday Mass, and other like matters, so as to be able .to quiet any scruples on the part of their charges. Spiritual Care of the Sick Art 186 of the Norm~e prescribes that the spiritual needs of sick religious should be attended to no less. ear-nestlg than their material needs. The principal :spiritual needs include confession, Communion, and Extreme Unc-tion. On all these matters the Code of Canon Law con-tains some explicit provisions, on Which it may be helpful to make a few comments. Confession: Sick religious should have the opportunity of going to confession whenever the community 'does, that is, weekly to the Ordinary confessor, on occasion to ,the extraordinary confessor, though they should be asked first whether they wish to avail themselves of these opportuni-ties, ,and should not be forced to do so. Special provision is made in canon 523 for religious women who are ill: "'All religious women when seriouslff ill, even if not in danger of death, mag, as ofte/~,as they u3ish during their serious illness; invite an~t priest whatever to hear their confession, provided that he be approved to 169 ADAM (2. ELLIS- Review [or Religious bear the confessions of women, no? can the superioress either directly or indirectly pre~ent them from doing so." It may be well to note that the canon does not require that the religious be in danger of death, but it suffices that she~be seriously ill in order to use the privilege.The judg-ment as to the seriousness of the illness should be left to the doctor or to a competent nurse. The very fact that it is deemed necessa.ry to callo the doctoi would generalIy be a sufficient indication that the illness is serious, since it is not customary for religious to summon a physician for slight ailments. Again, a patient who is running a fe.ver, or who. is obliged to be in bed for a week or more because of illness, would certainly come under the canon. In case of doubt ¯ about the seriousness of the illness, the sick religious should be given the benefit of the doubt. Sick religious on their part should be reasonable. It would hardly be in keeping with the spirit of the law to call for a confessor wholives a long distance away from the community, thus involving expense for the community and .grave inconvenience for the priest in question. It should also be kept in min~l that the 'canon impose~ no special obligation on the priest who i~ called to answer thd summons,.and the sick religious should be patient and resigned if the priest is delayed incoming or does not come at all. 'Holy Communion: Let us. first recall .that the reception of Holy Communion is a privilege and that, while the Church urges her. children,' especially religious, to use this privilege frequently, even daily, still there is no obligation to do so, except during the Paschal. season. Hence a reli-gious, whether sick or. well, who abstains from the recep-tion of Holy Communion, should not be looked upon as singular, This is a matter which is strictly personal, and one which should never be commented upon in commun-ly0 May, 1944 THE .CARE OI~ SICK :RI~LIGIOU$ ity life. As to sick religious, theremay be many reasons w.hy they do not wish to receive Holy Communion on any specified day. Hence the practical rule to be followed is to ask them each evening whether they wish to receive On the following morning or not. They should be given the opportunity of communicating daily Should they wish to do so, but they should ne.ver be made to feel that they are obliged to do so, much iess forced to do so. Dispensation from the Eucharistic Fast. Canon~858 § 2 makes a partial exception to the law of the Eucharistic fast for certain sick persons. "'The sick who. have been .in bed for a month without cet~tain hope of a speedq recooerg maq, with the prudent advice of their confessor, receive Holq Communion once or twicea week, even though theg ma~] have taken medicine or something b~t toag of~.tiquid food beforehand." . The sick who have.beenin bed for a mot~tb. This does not exc!ude:the patient's being able. to. sit up during cer-tain hours of the day. Besides, there are some sick persons who; because Of th~ nature of their infirmity, cannotlie in bed,- b.ut are confined to a chair Or couch. They certainly may use .this privilege. Likewise those sick persons who are able to get up for an hour in. the morning and go :t6 the chapel for.Mass and Holy Communion; may. use the privi-lege. The .canon does n6t require .that they receive.'H61y Communion in bed in order to.use the privilege. " . " It should be noted, however, that this privilege-may not be used until a person has.actually.been ill. for amonth. The opinion of a doctor that the sick person will be in.b~d for more than a month would not justify that person in using the privilege immediately, but he:must .wait until he has bee~a ill for about thirty days. This number of days.is ,to be counted morally, not ma, thematically, It may be difficult to determine exactly the day on wh'ich a person 171 ADAM C. ELI~I8 Review/or Religi~ous became ill. He may have been feeling poorly~ for several days before be went to see the doctor and was ordered to bed. Such days should be counted to make up the month. Without~ certain hope of a spee'dg recoverg. These words exclude mere conjecture or probability. Unless it is certain, therefore, that the person who has been confined to bedby illness f;3r a month will.be well in a very few days, he may use the privilege as long as. his illness lasts. With tb~ prudent advice of theconfessor. ,This does not mean that the confessor grants the privilege of receiving Holy Communion not fasting--the law does that--but it implies .that his judgme.nt may be, required that the sick person is properly disposed. Hence a sick" religious who is mora.lly certain that be is in the state of grace and properly disposed need not ask the permission of his confessor to use the privilege granted by the.law itself. Once ortu;icea vaeek. These words are to be inter-preted strictly. The sick person may use the privilege not more than twice a week. He may use it on any two days of the week, even though on the other days he observes the Eucharistic fast in its entirety and receives Holy Commun-ion. ¯ Medicine or something bg wag of liquid food. The medicine taken may be liquid, or in the form of solids such "as pills, powders, and the like. Any food taken, however, must be in the form of a liquid, that is, it must be of such a nature that it can be drunk. Under this head would come such items as egg-hOg, thin gruel, milk, fruit juices and the like. Religious nurses will do well. to remember that the privilege granted in canon 858 is for all sick persons; not merely for religious. It may be well to mention here that religious who are chrohic invalids and who find it difficult to observe the 172 ' Mag, 1944 -. THE CARE OI~ SICK RELIGIOUS ]~ucharistic fast-either because of physical weakness, ' or because of the'need of taking medicince during the night, can obtain an indult from the Sacred Congregation of Religious to communicate even daily after having taken medicine or liquid food. It will suffice to write a simple letter stating briefly the nature of the disease, and asking for the privilege~ It will help to expedite matters to have the local Ordinary give his approval to the petition. , As for the Last Sacraments, canon 514 provides as fol-lows: "'In every/clerical institute the superiors.have the right and the dutg to administer, either per. sonall[t or bg delegate, the Holg Viaticum and Extreme Unction, in case of sick-ness, to the professed members, to the novices, and to other persons duelling day and night in the religious house reason or: service, education, hospitatitg, or health." In the case of lay institutes, that is, congregations of Brothers and Sisters, this right belongs to the pastor of the parish in which the religious house is located, or to the chaplain designated by the Ordinary to replace the parish priest (canon 514, § 3.). In convents of nuns, the ordi- -nary confessor or his substitute has this same right and duty (canon 514, § 2). Viaticum. Holy Communion is given to the sick by way of ,Viaticum whenever tl~ey are :in danger of death. It may be received daily as long as tha~ danger lasts, and the sick person is exempted from the Eucharistic fast during this time (canons 858 and 864). The opinion of a doctor, or of a competent nurse may be followed regardihg the danger of death. The sick person need not be actually dying, but it suffices that the illness be such that death may be the result of it. Extreme Unction. This sacrament may and should.be administered to the sick who are in danger of death. ~It may be administered only once during the same illness, ADAM C. ELLIS unless ,the sick person shall have recovered, and again fallen into danger of death (canon 940). Again the. prudent judgment of the physician or a capable nurse should.be fol-lowed both ~as regards the danger of death and subsequent recovery. The administration of Extreme Unction should not be put~off until the patient is actually dying, but should be " administered while the patient is in full possession of his senses. Sick persons, including religious, should be in-structed regarding the secondary effects of this sacrament, one of which is the recovery of health, if such be the will of God. Conclusion It will not be out of place here to urge religious supe-riors and those who have the care of sick religious entrusted to them to do all in their power to care for the material and spiritual needs of the sick. Let them, in thei~ charity, .use measures to prevent, as far .as possible, the beginnings Of sickness, by not overburdening their subjects, by supply-ing them with a sufficiency of good wholesome food, and by providing proper relaxation and recreation within the .bounds of religious propriety. In this connection religious superiors must learn to say "NO" to the .many demands put upon them f(~r.help or work which they cannot undertake without putting too great a strain upon a commun~ity which may be already. .overburdened. They will serve the best interests of the Church and of their own institutes by refusing such work until .they have a sufficient number of subjects properly trained both intellectually-and religiously to undertake such additional burdens. 174 ~ ¯ We, Salu!:e Thee, Mary, h ot:her God! William 13. Faherty, S.J. NO ONE has ever had the persevering energy to list all the titles of Mary. Each country, yes, almost every Catholic locality, has its own beautiful manner of invoking our lovely Lady. In the Litany of Lotetto alone we. appeal to her in over forty ways. Some titles, such as the Blessed Virgin, have universal esteem. Others possess only local popularity] Of all the loving appellativ~s by which her devoted fol-lowers call on Joachim's daughter, the .greatest is "Mother of God." So astounding is it to address a human being in this manner, that we might hesitate to. employ it, were it not revealed doctrine, its use sanctioned by. the Church. In the May 1943 number of REVIEW FOR RELIGIOUS, Father Aloysius Kemper, S.J., analyzed the doctrine of the Divine Maternity. The interesting controversy .that led to its sanction is the theme of this article. The antagonists in this case Were two leading bishops, Nestorius of Constantinople, and St. Cyril of Alexandria. Dispute and discussion of a controverted point of doctrine not infrequently lead to its settlement by conciliar defini-tion. So it was in this matter. .The Council of Ephesus (431) settled the question. But that is running ahead of the story . The Fifth-Century World . Accustomed as we are, in this modern era, to think.of the e.astern shore of the Mediterranean as non-Catholic . territory, we find it difficult to visualize the fi'fth-centur7 setting. Constantinople was the center 6f the Empire, not 175. W. B. FAHERTY Revie~u [o~ Religious Rome, so recently sacked by Alaric and his Visigoths. Not Italy, or Spain, or France, but the Province of Asia on the XVest coast, of modern Turkey was the most Christian sec-tion of the Mediterranean world. St. Patrick was just then preparing .for his missionary trip to Ireland. The great St: Augustine of Hippo was in his last years~ So much for the scene, now what about the Drarnatis Personae? Into the easiern capital as its patriarch came Nestorius, a priest of Antiokh, who soon became known for his zeal-ous hounding of heretics. Worried over'the danger of polytheism, still so strong in the pagan parts of the Empire, as well as over an error concerning Christ's humanity taught by~ a priest, Apollinaris, Nestorius leaned backward in regard to the doctrine of the Divine Maternity. Against him stood St. Cyril, the Patriarch of Alexan-dria, rugged as Gibraltar, a man renowned for the strong virtues of John the Baptist rather than for the gentle quali-ties of dohn the Evangelist. Far away, at Rome, Pope Celestine odcupied the Chair of St. Peter . Theological WarFare The first barrage of battle came when the priest, Anasta, sius, a protegi of the Phtriarch of Constantinople, preached against the use of the extremely popular title for Mary, Tbeotokos (God-bearing). Call her merely Christ-otokos (Christ-bearing), he ordered. Consternation spread arnbng the-Constantinopolitans, for this title, Tbeotokos, had been indaily use for over a hundred years. Almost everyone in the audience had been familiar with it .from ehrliest childhood. The people were.gripped by a dismay and bewilder-ment almostinconceivable to us who live in a milieu that 176 May, 1944 WE SALUTE THEE, MARY, MOTHER OF GOD tends to take doctrinal differences as easily as the changes of the ieasons. Nestorius answered ?omplaints with excom-munication and imprisonment, then mounted the pulpit and bulwarked Anastasius' position. The Patriarch. of the Eastern Capital had flung down the gauntlet. Proclus, the bishop-elect of Cyzicus, a lesser name in this theological battle, accepted. the challenge. Despite the presence of Nestorius in the audience, he rose to the defence of the popular opinion. The Patriarch coun-ter- attacked with a whole series of sermons. Not along the shores ,of the Golden Horn alone, but throughout the East, news of these teachings spread. Across the blue Mediterranean they carried, like the sails of the Phoenicians, to the ancient land of the Pharaohs. St. Cyril rose to the defence of the tiaditional opinion with several letters. First to his own people, then to the monks of Egypt, he gave the true explanation of the Incarnation. He -mapped out a detailed counter-offensive against Nestorius. Two letters to that Patriarch complained of the teaching that had thrown the faithful throughout the East into war-time excitement. Availing nothing by this, Cyril referred the matter to Rome. He sent to the Holy See his correspondence w.ith Nestorius, a collection of the con-tagion- filled sermons, and a work of his own just com-pleted. ¯ A local council, convoked at Rome by Pope Celestine in the .summer of 430, condemned Nestorius. Early in August the Pope commissioned St. Cyril to carry out the condemnation, giving the Patriarch of Constantinople only ten days to retract 'his false teaching. Celestine wrote similar letters to Nestorius himself, to the clergy and people of Constantinople, and to John, the Patriarch of Antioch. The last paragraph of the Pope's authoritative letter to Nestorius is a good.summary of the whole epistle. "You 177 W. B. FAHERTY Review t~or Religious know clearly.out opinion. Unless you preach concerning Chris.t, our God, those things which the Roman ChUrch, the Alexandrian Church,-and. the whole, Catholic Church teach~s, and the most holy. Church of the Cityof Con-stantinople held up to the present, and you separate your-self from that foul novelty as the Scripture enjoins, and condemn it in a written profession within ten days from the day on which you are aware of this. sentence, you will be expelled .from the communion of thewhole Catholic Church" (Mansi, IV, 103~4.35). ~ ~ This was a lightning attack on Nestorius. He was condemned and his rival .was chosen to. give the coupde-grace. What would he do? The cornered Constantino-politan parried the thrust with an. evasive reply and.-a promise to abide by the decision of the general council he had asked the Pope to convene. The Anatbematisms Cyril. was busy, tOO, preparing.the death blow. He drew?. UP twelve statements, called "The:.Anathematisms,'." to which,Nestorius was asked to.subscribe. Though these , ~ere couched in sucha way as tO make evasion impossible, they contained, certain difficulties of terminology. What Cyril understood to mean:-one thing, Nestorius interpreted-in a way that bordered on the false teaching of Apollinaris. So, .,instead of submitting, he issued, twelve, counter-anathematisms, John of Antiocia now stood With Nes-torius. Other bishops of the region of Antioch a.ttacked the twelve statements of Cyril, especially the third, which seemed to teach only one nature in Christ. When everyone seemed, drugged-with anathematisms; the Emperor Theodosius II con, yoked a general council to be, held at Epl~esus in Asia Minor, on Pentecost Day,~' June 7, 431. Ma~t, 1944 WE SALUTE THEE, ~ICIARY, MOTHER OF. GOD Ephesus is today a miserable village on the-west coast of Turkey, not far from the Italian naval base at Rhodes. But in Roman times, it bore the pr6ud sobriquet, "The Torch of Asia." One of the chief ports of. the Levant, it was the center of the cult of Diana in the days of St. Paul. Recall the riot recorded in the Acts, when the streets rang with the cry, "Great is Diana of the Ephesians." From a pagan stronghold it became by the third cen-tury a populous Christian city. Here St. ,John lived in later life. Here sprang up a great devotion to the Mother of God, supplanting the worship of the pagan goddess. To the main church of the city, dedicated to Mary, the bishops were making their way in the spring Of 431. The Council Convenes Since the Antiochean prelates had not arrived by June 7th, the opening of the Council was delayed. On ~he 22nd Cyril opened it, though the Papal Legate and the Patriarch of Antioch were still on the way. This seemed a high-handed act on the Alexandrian's part, for he had no com-mission to preside over the Council. Perhaps he extended hi~ powers as commissary in the indictment of Nestorius. The Acts of the Council record that two bishops, both bearing the name of Alexander, one from Apamea, the other from Hierapolis, had come from John of Antioch to tell Cyril to wait no longer. Yet these same two, along with sixty-six others, personally voted against the opening of the Council in the absence of the Syrian bishops. Nes-torius refused to recognize the jurisdiction of this incom2 plete number, and consequently would, not appear or put in any defence. Yet the first, meeting was held. A crowd of Ephesians g~ithered outside the Church of Mary as the sessions opened. Would Nestorius be con-demned? Would the popular app+llation of the Virgin be 179 W. 'B. FAHERTY '~: ' approv~O.~"~ C~rril, ,whom the Acts Of the Council describe as ".holding the.place of the most holy Celestine, Bishop of the Roman Church" (Mansi, IV, 1123);. presided when the ~ase of Nestorius was discussed. Various pertinent docu-ments were read, and a vote taken.'One hundred and ninety-eigh.t bishops subscribed to the condemnation. The setting sun, had reddened the waters of the Ionian Sea and the quiet .of evening wrapped the city be'fore the first long sessi6n was over. When the bishops filed from the Church, the word of the condemnation spread lik~ elm leaves in autumn among the expectant multitude. Where once rang the ~ry, "Great is Diana of the Ephesians," the shouts of "Theotokos, Theotokos" reechoed in honor of Mary, the Mother of God. With a thousand flaming torches, the Ephesians led the Fathers of the Council in tri-umph back to their temporary residences. A few.days later the papal legates arrived with a defini-tive letter from Celestine. The assembled prelates Were merely to promulgate the decision already made against Nestorius and make it universal. In the third session (2uly lst)the Roman legates confirmed the measures taken. With this the doctrinal work of the Council was a.lmost at an end. ¯ Several trying weeks, were to elapse before the adjournment.-During this interval Cyril preached the sermon in which he spoke the words of our title. Nestorius was deposed from his see in October of the same year, and a moderate prelate, Maximinian, succeeded him. Thus e~ded the Theotokos cgntroversy. For all time it was settled that the universal brotherhood of the-Chris-tian people could salute Mary as the Mother of God. 18o Who Is This Rodriguez? Augustine Klaas, S.J. AUGUSTA Theodosia Drane, the future Mother Francis Raphael, gifted writer and Provincial of the Dominican co.mmunity of Stone, England, tells in her memoirs of her first meeting with Rodriguez. She was about twenty-five at the time and still an Anglichfi. "One day in Mr. Maskell's library I stumbled on three volumes in dark green cloth, the title of which took mY fancy 'Religio.us Perfection.' I carried them ~0ff. It was Rodriguez. A girl of sixteen reading .the Waverley novels for the first time would be a feeble comparison. Better was .this than any conceivable novel, for here at last I found reality. It was precisely what I wanted, what I had always felt the want of: and I Used to cry out, 'Oh if I had only had this bbok at fiftee.n, what a different being I should have been!'~.Imp°ssi'ble not. to be a glutton over these books. I read them by davy; I'read them by night; I read them aloud to my sister, who .was vexed with my enthusi-asm and did not relish the Fathers of the Desert; and When she objected, I walked down to Petit Tot and read them there. I went right through them in a week, and then I be-gan again, and went right through them a second time. If I ever hear depreciating remarks about Rodriguez, as if he were an old fogy, I feel as if I could slay anyone who does not lo;~e him as I do! I think he saved my faith." (A Mere-. oir; edited by Bertrand Wilberforce, O.P., p. 51.) Most religious, perhaps, have not felt the initial impact of Rodriguez' spiritual classic quite so acu(ely as this Angli~ can young lady. At least they have not expressed .them-selves nearly so enthusiastically. Yet, it must be admitted 181 AUGUSTINE KLAA$ that the work of Father Rod/iguez is one of the all-time spiritual best-sellers, and certainly, after "the Spiritual Exercises,;. the most influential spiritual book written by a Jesuit. It has formed and molded tens of thousands df ~eligious, priests, and layfolk for three hundred years and in importance has been placed by discerning critics immedi-ately after the Imitation of Christ, alongside such notable works'as Scupoli's Spiritual Combat and'Francis de Sales'. Introduction to a Devout Life. Pius XI in 1924 addressed to the major superiors of all religious orders and congrega-tions of men an Apostolic Lette.r, in which referring to the training of novices, he says: "Most useful to read through and study will be the writings of Saint Bernard, and of the Seraphic Doctor Bonaventure, as also of Alphonsus Rodriguez . Their power and efficacy, far from failing and being weakened by lapse of time, seem today rather to have increased." (AAS, XVI, p. 142) Who, then, is this Rodriguez? : The Man Alphonsus Rodriguez, unfortunately, has always suf- ¯ feted from the petty annoyance of mistaken identity. And no wonder, since some thirty-five Jesuit writers bear the name of Rodkiguez, four of these prefixing Alphonsus. 'Most frequently he is confused with the Jesuit lay-brother, Saint Alphonsus Rodriguez, who was his contemporary and also a spiritual writer. It is worthwhile, therefore, to set things right by sketching the main events of his life, about-which there is almost nothing in English, and also to add a few interesting details about his great spiritual book. For an account of his early year~', two documents, signed by himself, are of special value. The first is a statement 1~82 Ma~ , ! 944 " " WHO I8 THIS RODRIGUEZ? written by him in the third :person when he was received.:.as. a Jesuit novice in Salamanca:- "He was examined by Father Rector, July 141 1557. Native of--Valladolid, 19 years old, son of Doctor.Rodri-guez and. I)ofia Maria Garcia; a student, has done two years of theology; has profited, greatly from his studies. Signed: Gonzfilez Alonso .Rodrlguez. J In the margin occur these words: "He has.received the tonsure." ¯-Four and a half years later, in January 1562, Alphon-sus, then a Scholastic, filled out-a questionnaire for the Jesuit Visitor from Rome,. Father Jerome Nadal, in which¯ he gives us acandid.portrait of himself (Monttrn.entaS.d.; Nadal, Tome. II, pp. 532-533) : " "My name¯is Alonso Rodriguez. -- Three months from now I shall have completed my 24th year.x , -- I am from old Castile.and V-alladolid. m My parents-are living: -- They have sufficient to support them. --. I have two sisters who are nuns, and four brothers: one.is a monk, another is a priest. , the other two have. almost nothing~ except what their parents may leave them .,. neither is married. " -- I have no debts or obligations, .excepta half-real. which I found and. though knowing to whom it belonged, I did not return it ;.now I have nothing, and even. if I had anything, it seems I could not return it.-- In the world I was devout and given to prayer and almsgiving; and so I prayed a lot, but I did not often frequent the.sacra:. ments, nor did I know anything about mental prayer.-,- I made a vow to be a religious or a monk " On account: of my vow and desire to serve God, .I entered the Company without any consolations., four and a half years ago . . ~ It is a year and a half since I took the vows. ~ Once I XHence, Alphonsus Rodriguez was born in 1538, and, not in 1526, as is stated in Father Rickaby's English edition and elsewhere.' 183 AUGUSTINE KLA~$ Review/or Religious made:the exercises of the First Week for eight or~ nine days. -- I have served in the lowest'offices of the house, made a pilgrimage, served" in hospitals., taughtcatechism. - "I desire to persevere until death in the Company and, with the grace of the Lord, to Obey in all things, no matter how difficult and hard they may be, and to keep the rules very perfectly,, as something in which my perfection con-sists. I desire very much to undergo all the mortifications and experiments of the Company, as though I had just recently entered it, and I desire my superiors ~to take great care to mortify me, because I need it very much, since I am very remiss in mortifying myself . On the other hand, Our Lord gives me promptness to obey in all things . . . Particulaily do I wish to be instructed in prayer .(about whichI am very ignorant) in order to know how to make further progress. -- Wherever the greater service of God our Lord may be, thither am I inclined to go; even though it be to the confines of the earth, I shall go there with good will; and I desire to be able and capable of undeitaking difficult and great things with the div.lne favor. -- Sala-manca, January 15, 1562. Alonso." ¯ Questioned about his studies, he adds: "I have studied thirteen years: five of grammar and three of arts in Valla-dolid, and am now studying theology for the fifth year in Salamanca. I have been thought to be very healthy through-out my studies. I have an inclination for studies, and especially, for theology. But I have little talent for them, especially for metaphysics. Memory is poor and intelli-gence likewise. I know very little about anything, but it seems I know more theology than anything else. I am a bachelor of arts." Obviously Alphonsus.was a young man of high Spir-itual objectives coupled with a humble estimate of him-self. This depreciating inventory of his talents and virtues, .184 May, 1944 WHO Is THIS RODRIGUEZ? however, was not accepted by his. superiors, for after his studies and ordination to the priesthood he was immedi-ately made master of novices in Salamanca at the precocious age of twenty-five. And the records of the time note also that he was "very skillful in solving cases of conscience:" Three years, later, in 1~566, Father Rodriguez left the novitiate at Salamanca for the joint college and seminary at M0nterrey in Galicia, where he taught moral theology in the seminary. Certain little moral treatises written during this period were highly esteemed by Father Thomas San-cbez, the distinguished Jesuit moralist, who made use of " them in his own writings. R.odriguez wasalso rector of this institution of some eight hundred students for six years (1570-1576), and, despite his many duties as rector and professor, f?equently preached "with some ability," heard confessions, and taught catechism in the town's ¯ environs. In 15 79 we find him. in his native cit.y of Valla-do! id, engaged in the Works of the ministry and solving cases of conscience. He remained there for six years. In 1585, by special Order of Acquaviva, the Father General, Rodriguez was sent from his own province Of Castile to that of Andalusia"to be rector and mas[er of novices at the famous college and novi'tiate of .Montilla. He was sent as a troubleshooter to solve some peculiar diffi-culties ~involving the training of young religious. His own provincial superior, Father Villalba, was loath to let.him- .go! "In very few men are so many qualities found together: It is truly a considerable loss for our province. He is very learned, an excellent religious, and made for training young religious in spiritual life and devotion. Of that we have no less need in Castile than in Andalusia." (Astrain, Historia IV, p. 745) On the otherhand, the success of his work at Montilla can be gaged from a letter written two years later to the 185 AUGUSTINE KLAAS Review /:or Religious General by the Andalusian Provincial, Father Gil Gonz.~- lez Dfivila: "One finds there the true formation of the Company and the real way. of training novices . Those who come from" it live according to the true religious spirit, the spirit, of obedience and abnegation, and are. distin-guished for these virtues? To my mind, the best present that Your Paternity has made tb our province . has been to call to it Father Alphonsus Rodriguez; and I hope that if the Fathers of the. third probation pass through his hands, the fruit will be still more precious . '~ (Astrain, ibid, IV, p. 745) Another n~ark of confidence was shown ¯ him when he was chosen to represent the Andalusian prov-ince at the Fifth General' Congregation of his order, held in Rome in 1593. This Congreg.ation put an end to those internal difficulties of the Spanish Jesuit provinces-for .the solution of which Father Rodriguez had labored with such consummate prudence and ability. Five years later Rodriguez left Montilla, having been appointed a general inspector of the Jesuit-establlshments in the province of Andalusia. That done, he.was in Cor-dova the following year, hearing .confessions and giving retreats, and there he remained for eight years, until 1607, when at the age of sixty-nine he once more took up his old duties as master of novices, this time in Seville, and added to them the duties of spiritual father of the community. This was to be his last appointment. During the final two years of his life he was plagued with ill-health and the infirmities of age, so.much so that he could no longer offer up the Holy Sacrifice of the Mass. Then, on-February 21, 1616, "after having received all the sacraments with full consciousness and with such serenity that he seemed rather to sleep than to die," he quietly passed away at the goodly age of sev2 enty-seven years and ten months. Father Alphonsus Rodriguez was an exceptionally 186 .7 May, ,1944 WHO IS THIS RODRIGUEZ? well-balanced character--not brilliant, but prudent, reli-. able, and stead~: Father Nieremberg, who knewhim well, describes him as "affable, thoroughly saturated with the charity of Christ, without a trace of bitterness or sadness; a faint, gentle smile on his countenance." He was much given to' prayerful retirement and perhaps for that reason was som. ewhat timid in meeting externs, He was notwhat we call today "a contact man." "I do nol~ know how to dea! or observe the amenities with e~:terr~s, as my duties demand," he wrote humbly to the General. And Father. GonzMez, the Andalusian P~ovincial, mentions in an offi, cial letter the ."timidity of the superior'.' and ',his emba'~- rassed mannerisms," but adds that this difficulty can be remedie~d by having recourse to ~ther Fathers--and he might have added that the suppl3; of such is usually plen-tifui. : Nevertheless, despite this annoying h~indicap, he was a capable superior, demanding an exact account of what was being done and giving orders so precise that "he seemed. thoroughly attentive to each detail withoutany distrac-tion." His decisions once understood and their carrying out assured, he gave himself heart and soul to the spiritual direction of his novices and subjects. Here he was the mast ter perfectly at ease. In an unobtrusive way, he was a man of constant prayer, mortification, and meticulous observance of rule. When h~ was told that his austerities might shorten his life, he made the disconcerting, but very discerning reply, "An unmortified religious man. is already dead." His own religious brethren do not seem to have been too much aware of his more than ordinary sanctity, for when the 3esuits of Madrid were officially proposing to a certain prelate of the Rota the beatification of Rodriguez' fellow-townsman and contemporary, Father Luis de la Puente, the great author-° 187 AUGUSTINE KLAAS "." Review [or Religious ity on prayer, the prelate exclaimed: "Good! but why not make the same recommendation for the saintly Father Alphonsus Rodriguez ?" His Book At what period of l~is life did Father Rodriguez write his Practice of Perfection and Christian Virtues? The bulk of it was written and delivered as exhortations during the thirteen years he was master of novices at Montilla. 'At the bidding of superiors, he arranged the material and improved it during his stay at Cordova, and finally published the first edition in 1609 and the second in 1611 at Seville. ~During the last year of his life, though suffering greatly -from his infirmities, he revised the whole work for a third edition. :. When he was informed on th~ Feast of the Puri-fication, 1616, that the printing of it was completed, he folded his hands and said. cheerfully, "Now thou dost dis- .miss thy servant, O Lord, according to thy word in peace" .(Luke 2:29). Two weeks later he was dead. The book has gone through more than fifty editions in Spanish, and has been translated in.to at least twenty lan-guages, including Arabian, Tamil, and Chinese. Among the French translations we find one made by the Jansenists in 1673, in which the.y secretly inserted their erroneous doc-trines on grace. ¯ The first English version was ¯published between 1697 and~ 1699, the translator being none other than Sir John Warner, Baronet, of Parham in S{affolk, otherwise known as Father John Clare, S.J. He is an interesting pe.rsonage. With his young wife he was converted to the true faith and both decided to become religious. She became Sister Clare of the Poor Clares of Gravelines; he.became a Jesuit. They made their solemn profession on the same day, August 15, 1667. Subsequently he became procurator, and later 188 Ma~l, 1944 WHO IS THIS RODR~GUEZ? provincial of the English Pro;cince, but spent most of his life as master of novices and spiritual father at the English novitiate at Warren, Belgium. It was there towards ~he end of his life that he made his translation through the medium of the French version of Abb~ Regnier des Marais,. and saw it through the nearby press of St. Omers. Father Joseph. Rickaby, S.J., the most recent English translator, made some use of it, for he notes in.his preface: "it has cost the present translator a world of toil and trouble. In my veneration for the quaint old seventeenth century version, still read amongst~ us, I endeavored to base my work upon that, instead of doing what I was ultimately forced to do, translating straight from the" Spanish." Practice of Perfection .and Christian Virtues is prima-. rily and .almost exclusively an ascetical, not a mystical work. To criticize it unfavorably, as some have done in recent years; for not discussing mystical prayer at length is unfair. Such was not the purpose of the book. Its author's principal aim was the training of young religious; accordingly, being a man of prudence and common sense, and a go6d pedagogue, too, Rodriguez adapted his teaching on higher prayer to the limited capacity of his disciples, who were mostly beginners in the spiritual life. He is not "anti-mystical.''~ The work deals not so much with the theory of asceti-dism as with its practice. The author.says that he.put the. word Practice in the title because "things are treated in it ih such a .way as may render their practice, very easy." Nor is the subject-matter discussed comprehensively in all its details: "I have laid before" you, as clearly and briefly as I was able, such things as are more essential and more corn- 2To cite but one eminent authority: Father Herbert Thnrston writes in The Month (Vol. 154~ p. 425) : "There can be no question that Father Rodriguez recognized and extolled the higher prayer." Cf. Rodriguez, Practice Vol. 1, pp. 254, 255, 262. 189 AUGUSTINEKLAAS " Revle~v for Religious mort to our profession." However, this practical, limited scope does not on .that account place his spirituality on a low plane. Rodriguez seeks to lead religious.to the highest sanctity by faithfulness to duty in little things, byperfect performance of ordinary adtions, by unremitting purity of intention, by habitual and ever closer conformity to the will of.God. He endeavors to form religious of sustained prayer, m6rtification, apostolic zeal, °and all the virtues; and he points to the loftiest exemplars, Christ and His saints, for "to attain to perfection, one must fix his eyes on what is highest and most excellent." And who will say that he has not succeeded? ¯ The principal sources of Rodriguez' doctrine are Holy Scripture, the Fathers of the Church, and the great spir-i. tual masters of the.past, with a particular pr, edi!ection for those stal~carts, .the religious of the desert. Among the ¯ most frequently .cited authorities are Saint Augustine (271 .times), Saint Bernard (2.5.8 times), Saint Thomas Aquinas (86 times),., and Cassian. ~is. .p.Huries . Ccoasmtilpiaons aitnido nab iosv de ethaer .oa.nrddi n.amrYet~h .0i.dni lcia.t!e:r ahriys~la mnegruita,ge ~hough somewhat .prolix. He has imagination and a ,ki, ndly humor--'.'pepper and¯salt," as one.writer says. For examp!e~ he says that a religious who jumps h, astily a.nd light!y from virtue to x~!rtue is "likd a cat w.~lking on hot coals." I.n addition, all will agree that Rodriguez has an indefinable unctionall his own. " 0fcourse, A!phonsus Rodriguez is. by. no means the perfect author. In his knowledge of things scientifiC, his-torical, and hagiographical, he is a man of his times. He considers certain apocryphal works authentic; too often he copies his sources at second hand; he draws ~considerably on the uiapublished exhortations of his Provincial, Father Gon-zfilez D~ivila, without giving him due credit. A few points 190 Ma~t, 1944 WHO IS THIS RODRIGUEZ? of his doctrine can be legitimately contested and evem impugned. Some of his examples and anecdotes are con-sidered today to be lacking in good taste: many'of, these have been excised in recent editions. But, after all, these. are only minor flaws in an author whose work is a master-piece of spiritual writing, that has successful"ly stood the test of time, and that even.with readers who are more than" ordinarily critical and exacting. It is today the most widely used spiritual textbook .of religious .the world over. A definitive critical edition would indeed be Very Welcome: Many witnesses could be Cited to proire the value and popularity of Rodriguez. Forexample, Father Faber calls the book "an inestimable treasure of the Church." Found-ers and foundresses of religious congregations have been especially lavish in their praises. Our own Mother.Chbrini drew up a list of five books as constituting a sufficient, spir-itual library for her congregation. They are: the Imitation ¯ of Christ, the St~irituat Exercises; the Religious in Solitude Of Father Pinamonti, S.&, the :Bride o[ Christ Of Saifit Alphonsus Liguori, and thePractice of-AlphonsusR0dl!- guez. Saint Alphonsus. Liguori and Saint John. E~dgs. often recommended~ the. Practice. Let Saint Vincent de Paul; the founder of the Lazarists, be our last witness.~, In an instruction to his.religious icongregation dated May: 17, t 658, accompanying the book of Rules he was sendiiig,: he exclaims: "'O Lord, who hast bestowed such blessings~ .on .many books, for example, on the"one we are now re, adihg - at table, so that well-prepared souls migh~ reap .therefrom considerable fruit, in order to free themselves from their faults and go forward in perfection, grant, O Lord,. th) blessing on this our little book . " Father Pierre Coste, the saint's official biographer, says that the book being read at table was none other than the Practice of Per-fection and Christian Virtues by Alphonsus Rodriguez. 191 Two Hymns t:o Mary Francis N. Korth, S.J. SEVERAL mon.ths a'go a reader of REVIEW FOR RELIGIOUS'wrote to the editors for information concerning a hymn beginning with the words, "Te Matrem." As the editors had no definite information to offer, they addressed the question to the other readers (cf. Vol. III, p. 70). In answer to this request a large number of letters w~re received. These letters carried a great deal of interesting information concerning two hymns to Mary, Te Matrem Dei Lau-damus and Te Mariam Laudamus. The present writer has collated the' information and digested it into the following paragraphs. The hymn Te Matrem Dei Laudamus, often referred to as the "Canticum. S. Bonaventurae," adapts the canticle Te Deurn to the praise of Mary. It is usually printed at the end of five psalms in honor of the Blessed Virgin Mary, each of which begins with a different letter of the word "Maria." St. Alphonsus Liguori, busy as he was, frequently said these five psalms. For several centuries after the death " of St. Bonaventure (1274), the great 'Franciscan theologian' 'and Doctor of the Church, the Te Matrern was attributed to him. It is found in the early editions of his Opera Omnia, either as a separate canticle or as part of the" Psalterium Majus B.V.M: It is not found, however, in the latest and most critical edition (the Qu~racchi edi-tion) Of St. Bonaventure's worksY Fr.Gallus Haselbeck, O.F.M.,in his Seraphiscbe Marienrninne remarks in substance that, while St. Bona-venture wrote poetical works, there is no poem on the Blessed Virgi.n that can really be proved to be ~is work. (See also J.H. Sbaralea, 8upplementum et Castigatio ad Scriptores Triurn Ordinurn S. Fran-cisci,' Romae, Editore Nardecchia, 1908, Pars. I, p. 1640 It seems that the Te Matrein Dei Laudamus was composed for the Great Office of the Blessed Virgin. This Office never gained uni-versal "recognition and has not become a part of the' Liturgy of the Church. However, the Te Matrem itself has'been used extensively at various times for p.ublic and private devotion. Venerable Vincent Pallotti, founder of ~the Pious Society of' Missions, propagated it through his books and.used it for May devotions. Several of our corkespondents told us about anothe'r hymn, Te Mariara Laudamus, similar to the Te Matrem. The Te Matrera 192 1944 Two HYMNS TO MARY has 44, 45, and 46 verses respectively in the three available Latin versions (all have the same thoughts with a few divergent verse-arrangements) and 43 verses in the two Engli.~h translations at hand.1 This hymn (the Te Matrem) is an almost literal transposi-tion of the thought of the Te Deum, with the exception of 14 extra vers~s (all beginning with "Tu" in the appended Latin text) inserted in the middle of the canticle. Aside from this inseition, the Te M~trern is a closer parallel'of the Te Deum than is the Te Mariam. The latter, however, with its 30 verses in the Latin (29 in the Eng-lish), comes closer to the length of the T'e Deum. Might this prac-tical identity in length have been the reason for the origin of the Te Mariam? At any rate we are told by one reader .that the Te Mariam is an abridgement of a much longer hymn (the Te Matrem) attributed to 8S. Augustine, ~Ambrose, and-Bonaventure in $chiitz, Su'mma Mariana, IL 310. Father William d. Chaminade,~Founder of the Society of Mary, included the Te Mariam in the Manual of the Servant of Mar~/, a book of prayers and hymns which he corn-- piled for the godalities of the Immaculate Conception at Bordeaux, France. This M~nual was printed in 1820 or earlier. In a copy of the Manual it is stated that Father Chaminade took the Te Mariam from one of the then current. French Antiphonaries. Anotl~er cor-respondent writes that "the Te Mariam is sung in places of pilgrim-age of the B.V.M., at least in some basilicas or places of pilgrimage in France." The Te Mariam is found in the Formular!l of the Society~ of Mary. Separate leaflets are printed at Maryhurst Normal, Kirk-wood, Missouri. At Marynook Novitiate (Society of Mary), Galesville, Wisconsin, "they also have the melody: it is really the . melody of the Te Deum laudamus adapted to the words and phrases of this Marian hymn." A variation of the Te Mariam can be found in The Reign of Jesus through Mary---On True Devotion to the Blessed Virgin according to Blessed Grignion de Montfort, Founder of the Com-pany of Mary. This book, composed in, French by Father G. Denis, S.M.M., was translated into English by'.Father A. Somers, S.M.M., and published in 1926 by Burns, Oates, and Washbourne, ,London, England. To conclude briefl~r: the Te Matrem dates back to the thirteenth 1A version of the Te Matrem under the heading, "CaCti urn Sancti Bonaventurae.". was copied thirty years ago from a Latin bo6k in honor of our Lady; the copyist tells us it has 48 verses. 193. FRANCIS N. KORTH, S,J. Review for Religiot:s century at least;, its authorship is unknown. It is not part of. the liturgy of the Church, but has been used for public and private devo-tions by various groups. A similar but shorter hymn, Te Mariara, has been in use since at least the early part of the nineteenth century. Te Matrem Te Matrem Dei laudamus: Te Mariam Virginem profitemur. Te" aeterni Patris Filiam: omnis terra veneratur. Tibi omnes Angeli et Archangeli: Tibi Throni et Principatus fideliter deserviunt. Tibi omnes Potestates et omnes Virtutes coeli coelorum: et universae Dominationes obediunt. Tibi omnes Chori: Tibi Cherubim et Seraphim exultantes assistu'nt. Tibi .omnis angelica creatura inces-sabili voce proclamant: Sancta, Sancta, Sancta Maria Dei Genitrix, Mater et Virgo. Pleni sunt coeli et terra: maiestatis gloriae fructus ventris tui. Te gloriosus Apo~tolorum chorus: ¯ sui Creatoris Matrem collaudat. T~ beatorum Martyrum coetus cahdi-datus: Christi Genitricem glori-ficat. Te gloriosus Confessorum exercitus: Trinitatis .Templum appellat. Te sanctarum Virginum" chorea amabi- 'lis:. k, irginitatis et humilitatis ex-emplum praedicat. Te tota coelestis curia: Reginam honorat. Te per universum orbem Ecclesia invocando concelebrat: Matrem divinae Maiestatis. Venerandam te veram Regis c6elestis puerperam: sanctam quoque dul-cem et piam. Tu Angelorum Domina: Tu Paradisi Ianua. Tu Scala: regni coelestis et gloriae. Tu Thalamus: Tu Arca pietatis et gratiae. We praise thee, 0 Mother of God: and hail thee, Mary, ever Virgin. The whole world venerates thee: as daughter of the eternal Father. Angels and Archangels, Thrones and Principalities: faithfully serve thee. All Powers and Virtues of heaven: all Dominations obey thee. Before thee all the angelic choirs: the Cherubim and Seraphim wait on thee with exultation. With unceasing voice all angelic crea-tures proclaim thee: Holy, Holy, Holy Mary, Mother of God. Mother and Virgin. The heavens and the earth are full: of the glorious majesty of thy Son. With One voice the" ~lorious choir of Apostles: praises thee as the Mdther . of their Creator. T.he white-robed host of' martyrs: glori-fies thee. as the Mother of Christ. The glorious army of Confessors: names thee the Temple of the Trinity. The lovely company of holy Virgins: prolaims thee as the model of virginity and humility. The entire heavenly court honors thee as Queen. Throughout the entire world ~he Church pays honor by invoking thee: as the Mother of Divine Majesty, Venerating thee as the true "mdther "of ¯ the Heavenl~ King: holy, sweet~ ~ind loving. Thou art the Queen of Angdls: and the Portal of Paradise. Thou art the Guide: to the Heavenly Kingdom and its glory. Thou art the bridal chamber and the covenant of mildness and grace. 194 May, 1944 Two HYMNS TO MARY Tu Vena misericordiae: Tu Sponsa, et Mater¯Regis aeterni. Tu Templum et Sacrarium Spiritus Sancti: totius Beatissimae Trini-tatis nobile. Triclinium. Tu Mediatrix Dei et hominum:. Ama-trix mortalium, coelestis IIlumina- ¯ trix. Thou art the Channel of Mercy:" Spouse and Mother bf the eternal King. Thou art the temple and shrine of the Holy.-Ghost: the tabernacle of the Most Blessed Trinity. Mediatrix between God and man: lovei of mortals, our heavenly enlightener. Tu Agonizatrix pugnantium. Advocata." Thou art the Inspirer of warriors: pauperum: Miseratrix et Refugium peccatorum. Tu Erogatrix munerum: Superatrix ac Terror daemonum, et superborum. Tu.mundi Domina, C6eli Regina: post Deum sola spes~:nostra. Tu Salus Te invocantium, Portus naufragantium: miserorum Sola-tium, pereuntium Refugium. Tu Mater¯omnium Beatorum, Gaudium plenum post Deum: omnium super-norum civium Solatium. Tu Promotrix iustorum, Congrega-trix errantium: Promissio Patriar-charum. Tu Veritas Prophetarum, Praeconium, et Doctrix Apostolorum: Magistra Evangelistarum. Tu Fortitudo Martyrum, Exemplar Confessorum: Honor et Festivitas Virginum. Tu ad liberandum exnlem hominem: Filium Dei suscepisti in uterum. Per Te, expugnato hoste antiquo, sunt apert.a fidelibus gegna c"oelorum. Tu cure Filio tuo iedes: ad d~xter~m Patris. Tu [psum pro nobis roga, Virgo Maria: Quem nos ad iudicandum credimus esse venturum. Te ergo poscinius nobis tuis famulis subveni: qui pretioso sa~nguine Filii tui redempti sumus. Aeterna fac, pia Virgo: cure sanctis tuis nos gloria numerari. S~Ivum fac populum tuum, Domina: ut sirens participes haereditatis Filii tui. E~ rege nos: et custodi nos in aeternum. Per singulos dies: O Pin, Te salutamus. ¯ the advocate of the poor, and the compassionate refuge of sinners~ Almoner of Heaven: conqueror and ter-ror of demons, and of the haughty.-. Queen of Earth and Queen of Heaven: after God, our only hope. Welfare of those who invoke thee: haven of the shipwrecked: solace of the ~retched. refuge of the dying. Thou Mother of all the Blessed, after God their fullest joy: comfort of. all the citizens of Heaven. Thou art the Patroness of the ins_t, thbu gathere.st the wandering: and art the promise of the Patriarch~. Thou art the truth of the Prbphets:" the glory and the teacher of the Apostles and Evangelists. ~ Thou art the strength of Mai~yrs, the exemplar of Confessors: the. honor and joy of Virgins. To frde man from exile, tho6 did~f receive the Son of God in thy~.omb. By thee was co.nquered our enemy of old: and Hea~,en was opened for the faithful. With thy Son thou sitt~st: at the: right hand of~the Father.' Pray for us to Him, O Virgin Mary: ~-: who, we believe, will cgme to. judge us. Wherefore we beg thee to aid us, " " thy. sdrvants who have been re-deemed by thy Son's Preciofis Blood. Help us, gentle Virgin, to be numbered with thy saints in eternal glory. Save thy people, Blessed Lady: that they may partake of the heritage of 'thy Son. Rule us: ~nd p.rotect us for all eternity. Daily we greet ~hee: O 1o~,ing Mother. 195 FRANCIS N. KORTH; S.J. . Et laudare Te cupimus: usq.uein aeternum mente et voce. ." Dignare, dulcis Maria: nun et ¯ semper nos sine delicto conservare. Miserere, pia, nobis: miserere nobis. ¯ Fiat misericordia tua magna nobiseum: quia in Te, Virgo Maria, confidi- IllUS. In Te dulcis Maria, speramus: nos defendas in aeternum. Te decet laus, Te decet imperiu~a: Tibi virtus, et gloria in saecula saeeulorum, Amen. Te Mariam Te dilectam Dei Patris Filiam: omnes angeli pr~edicant. Te 'admirabilem Verbi Matrem: credit inferus et contremes¢it. Te Spiritus Sancti Sponsam: piacu-lares flammae invocant. Te omnes Ecclesiae hill: totis praecordiis exultant: MatRm : immensae miserkordiae, Carissimam sanctae Annae: et unicam Filiam, Dilectissimam a Deo: Josephi Sponsam. Tu vena ~eniae: Maria. Tu slngularis: Mater es gratlae. Tu ad redimendum genus humanum: tuum commodasti uterum. Tu, Gabrieli dato consensu: gaudium peperisti universo mundo. Tu, Regina, a dextris Dei stas: Circumdata varietate, 196 Reoiew £or Religious And with mind and tongue we desire: to praise thee forever. Deign, sweet Mary: to preserve us now and forever free from sin. Have mercy on us, O loving Mother: have mercy on us. Let thy mercy "for us be bountiful: for we trust in thee, O Virgin Mary. ¯ In thee. sweet Mary, do we hope: do thou protect us forever. Praise becometh thee: empire befits thee: to thee be power .and glory forever and ever. Amen. We praise, thee, O Mary: ~a£d proclaim thee immaculate. All sinners have recourse to thee: for thou art their refuge: All Christians: and pious associa-tions with their individual mem-bers, devoutly" acclaim thy Concep-tion. Immaculate, Immaculate, Immaculate: O Virgin Mother of God. There is none who would hide himself from the genial warmth of thy char-ity: for thou art the morning rising. All the angels proclaim thee: as the loved Daughter of the Father. Even trembling hell acknowledges thee: as the admirable Mother of the Word. The Purgatorial flames invoke thee: as the Spouse of the Holy Spirit. All children of the Church: magnify thee in the exuberai~ce of their hearts: As Mother of infinite mercy, As the dearest and only daughter: of Holy Ann, As the Spouse of St. Joseph: and most beloved of God. Thou art, O Mary, the channel of mercy. Thou art the all-excelling Mother of grace. For the redemption of the human race: thou didst accede to the designs of God. And by consenting to Ga-briefs word: thou didst beget joy for the whole world. Clothed in varied beauty, thou stand. est as Queen at God's right hand, Te Mariam laudamus: te Immaculatam confitemur. Te reorum patronam: omnes peceatores deprecantur: Tibi omnes christiani: ,et asceticae congregationes: tibi singuli so-dales in Conceptione tua devote proclami~nt : Immaculata0 Immaeulata, Immaculata: O Virgo Theotocos. Nullus est qui se abscondat a calore tuo: aurora consurgens. May, 1944 Mediatrix ut sis: Dei et hominum. Te ergo quaesumus, nobis subveni: q~ii tuam nominatim illibatam Conceptionem solemniter cele-. bramus. Aeterna fac: angelorumbe~,tltate donari. Protege tuos alumnos: et tuere fasciculum haereditatis tune. Et love illos: et fecunda in oper-ibus. virtutum. Tuis solemnibus congregamur: ad benedicendum tibi." Et extollimus Nomen Marine: super omne post Jesu Nomen amabile. Dignare, per purissimam Conceptionem tuam: nos a peccato praeservare. Ostende pro famulis tuis Filio tuo: pectus et ubera tun, Ut ostendat Patri sUO Unigenitus: latus et vulnera. Nulla erit repulsa: ubi talia erunt carttatts mstgnta. Te decet laus, te decet hymnus: tibi jubilus, ih Conceptione tua Immaculata00 Maria. ab universa creatura. Amen. TWO HYMNS TO MARY In order to be the mediatrix of man-kind. We beseech thee, therefore, come to our help: who with special and solemn cult honor the immaculate purity'of thy Conception. Grant that one day: we may be made partakers of angelic bliss. Protect thy children: and preserve thy little Society,. which is thy heritage. And cherish them: and" make them al~ound in the fruits of virtue. On thy festal days we gather round thee: to sing thy praises; And we extol the name of Mary: above every other name, next to the loving name of JeSus." By thy most pure Conception:. deign to preserve us from sin. In behalf of thy children: show thy loving and maternal heart to thy Son, so that in His turn, thy only begotten Son may exhibit: His side and wounds to His Father. There will b~ no refusal: when such pledges of love .are manifest. Hymns of praise and jubilation are due to thee from every creature: owing to thy Immaculate Concep- - tion, O Mary. Amen. NOTE ON THE SOURCES OF THE TE MATREM: The hymn has been found in an old Community Book of the Redemptorists which bears the date 1860, Other sources (Latin or English) that were indicated in the letters sent to us are: The early editions of St. Bonaventure's Opera Omnia. E.g.: 1584 Venetian edition. Tom. II, pp. 316 ft. Paris edition, Tom. XIV, p. 222b. It is also the 1504 Venetian edition and the 1596 Vatican edition. C'f. above, for the recent Quaracchi edition. Mese Di Mag~io Consacrato A Maria 8antissiraa Regina Degli Apostoli Ad Uso Degli Ecclesiastici, Vincenzo Pallotti. " Regain et Testamentum 8.P.N. Francisci. : ollegit Ft. Hilarius ab Antwe'rpia; Tornaci Nerviorum, 1876. lntroductio ad Vitara 8ecapbicara, auctore P. Ft. Gaudentio, O.F.M. Herder, Freiburg, 1'882. Summa Mariana, J. H. Schlitz, Paderborn0 Junfermannschen Buchhandlung; 1908: II, pp. 310-312. Via Franciscana ad Caelestera Hierusalem, auctore P. Pa~lo a Cr. Laschan. Pustet, 1912. Liber Manualis Minoritae, editus iussu A.R.P. Donati' a Welle,. O~F.M.Cap: Typis Soc. S. dohannis Evang., Desclee, 1931, (Continued on next page) 197 [EDITORS' NOTE: We intended to" publish only letters on retreats in the present number. But after th~ Ma~:ch number went to prdss we received tw9 communica-tions on vocation that we thought should be printed. Hence the present number - contains letters on both subjects. We had to condense some of these communica-tions,, and.we still have some for later publication. More letters on retreats will 'be welcome. Kindly make them as brief as your subject-matter allows. Address then~ to: The Editors of.Review for Religio.us, St. Mary'.s College, St. Marys, Kansas.] On Re÷rears Reverend Fathers: May I submit the following thoughts that came to mind as I read your request for letters on retreats: A. Making a retreat: Experience has .convinced me that. one must put aside the ordinary duties of acti~re life. A change of scene is imperative, espe- .cially. fOi, superiors .and administrators. 2." A "closed" retreat is the only setting.suitable for the in'yard silenc~ .and r&oilection imperative for success. ¯ .3. It is not good policy to cover much readingmatter. What is read should be .th.eologicaHy sound, suited to the. individual, and pro*ocakive of. reflection. ., . 4. A wholesome pr.actice in preparation for retreat is tO xey!ew, pgst r~tre~ts and one'~-!i.fe following them, with an aim of making the present exercises really influential in shaping one's course from then 'onwards: " '.: " Bi. Giving r~kre;i~s: ". . .: . 1. A reverent approach.is the ~nly proper one:.a retreat is the work of God; a work that may mean the salvation Of a soul or "t]~ )nakifi'g c~f a saint. " ": " (Note"continued from preceding page) The Mffror of the Bless6d Virgin Mary and The Psalter of our. Lady, by St. Bonaventure. Trans. by Sister Mary Emmanuel, O.S.B. B. Herder Book Co., St. Louis, 1932. Pp. 294-297. The Catholic Apostolate, published by the Pallotine Fathers, Milwaukee, Wis-consin, Vol. XI, p. 113. (Eng. trans, by the Rev. Jos. Baier.) Deuotion in Honor o~ our Blessed Lady; The Fioe Psalms: pamphlet issued by Tile .International Catholic Truth Society, 405-407 Bergen SL, Brooklyn, N. Y. (It is published by permission of the Redemptorist Fathers.) 198 . :.: . COMMUNIGATION$. ,. 2.The retreat master would .d0. well to avo!d.ipeaking,0f. himself. ¯ , 3. Conferences should be kepton a i~igh plane: deeply and supernaturally spiritual. They should be delivered with simplicity and sinceritg. . - .:. .:. ¯ ,. 4. Retreat m~isters would d0.well to avoid.the .use.of."We." '.'We know," "We realize," "We must," "Yet, we often," and.so forth. Retreatants like to accept the conferences .as coming from God, and the retreat master's identifying himself with the retreatants tends to frustrate their efforts. 5.-Novelties or novel themes should not be used to make an impress.ion, or to convince that the retreat master is "different," or the retreat "different." Sometimes this is done to the" neglec~"of important fundamentals, for'example~hell, obedience,' silence:' " 6. Truths that are old and obvious must be reconsidered in every retreat; and time-worn advice must be repeate.d. ~ . 7.Fresh. presentation is necessary-to draw and maintain interest and attention. .- ~: .:,.~ ¯ " .' APriest : " ~'~! R~)~rend' Father~ i . : '" ' ":""" " .MY .be.st retie~s begin" after"~h~y ~iie"~ohipl~ted. ' Fout'raeiia6rab]~: retreats of mY r~ligi6u~ life: ~i~e' 6nes whi~h,s~and ou for ~me.tl-iing in~'' :rather than ":taking~o~ei~hing .outi" Th~ 'ba~ed on 6ur H61y Rule. " Thh.iekieat 'ifiasker hgd"~en't" for~a coibY,) th~N~iice M~s~ress t61d us, and"made thd Spiritual Effeici~d~ ai3"pl~i dfi:edtiy to our daily; ll; ~s.' Thi'Hbl~;' Rfile became a living:, under.h~s direction. ~ . ' . . ' ' '"" ";~'::':' Anbther father showed ia his conference on the Sacrament of- Penance how very often nuns forget to confess envy:and jealou.sy,and:, to:make their purpose of.amendm.e.nt cen~gr.about love.of neighbor. It: makes one's faults against charity, show in .true.ligh~t. whe'n:.s,h~. confesses the basic, cause, .e:g. envy.S(ill another father he!d~:f0r.th such high ideals of sanctity that "_Christ the Ideal of: th :M0nl~ Marmion is included in. my privat.e spiritual read~ng at. least. ¯once every year since. ¯ . ':. Last summer we l~ad a retreat based on the most.beautiful medi-tations I have ever heard.- The director acually showed us hove.to 199 CoMMuNICATIONS Review [or Religious meditate. I p~ay for him every"day as h bendfactor because h.e has so helped ~y meditation problem. " : i'didn't like a retreat in which we' meditated on the Passion on Easter Sunday because the Exercises put it at ,that time. I didn't like a retreat in Which every meditation began with the sanie formula. "I ha~e never liked '"hell-fire" retreats. I could nevdr be scared intobeing good. I could be converted through 16ve of G~d. I do not like to be "'read at" during retreat. If the director uses notes" I. like to have him look at his audience, now and then. Finally,. thirty-five to forty-five minutes are long enough for any conference. If a retreat master hasn't converted me in a thirty minute. talk, he never will by talking over an hour. A Sister Reverend .Fathers: ,When I make a retreat, I don't like the retreat master to in(ro-duce "novel" things to the~ extent of getting away from-afiy of the old and fundamental truths. And if the retreat master uses the Exercises of St. Ignatius, I like him to bring in the: additions, annota-tions, and so forth, because I think that these help us to understand the¯Exercises and to make a bitter retreat, Also~ I think the explana-tions of the points ought to be short enough to allow the retreatants to meditate for a while by themselves. And I like to have a few little .stories and examples in the explanations of the points, because these lessen weariness and dryness.' Fifi~lly~since you've asked for sug-gdstions-- I believe that most of us who make. retreats are greatly aided if w,e feel that the retreat, master practises what he preaches: A Brother ~everend .Fathers: ' I am living in an infirmary where permanent invalids and some elderly Sistersare housed. For several yea.rs we have had retreat mas. ters who seemed more concerned about having us comfor'table and sympathized'with 'than about stimulating our spiritual lives. But a recent retreat master 'gave us a retreat for normal religious, who should understand "that suffering is basic, to spiritual growth, and~ who, if they understand their fundamentals, should strive to look upon suffering as a privilege in their spiritual lives and to use prayer 200 May, 1944 COMMUNICATIONS and the Uniting of their pains with the Suffering Savior for their own spiritual growth and for Other souls. If any group of religious needs to be stimulated to take their Courage in both. hands and to be willing to struggle bravely "and to fight valiantly, I believe it is the invalided religious. This recent retreat master, helped us. to do just that. Though I" have had devotion to the Holy Spirit for thirty years, it hadn't occurred to me that this is a particularly sturdy, "as well as liturgical, devotion. The retreat master expl.ained it as such; and he recommended it highly' to our sick--to make of us valiant women in our trials, soldiers of Christ, rather than self-pitying children." It gave me much joy to hear this because in my own eleven years of invalidism and hospitalization I have wondered why so many reli-gious look upon their suffering as a tragedy and an" opportunity for sel~-pity. This doesn't seem to be a normal Outlook, especially if one has any knowledge of the suffering which is borne in the world, even in the loveliest of homes. To conclude: From my knowledge of r.eligious, I believe Sisters like a sound exposition of practial truths, a "rousing up" on prin-ciples, a thorough overhauling of their every-day living--always with a definite solution through prayer and the Sacraments. This may sound like a large order; but I give it relatively and in contr"ast to the retreat in which one is left with volumes of theory or pages 9f mysticism. I have no quarrel with the beautiful mystici~sm of the Church. I love it. But women seem so often to become mysti.fied instead of mystical! Perhaps men do, too; I wouldh't know, but I have always thought that they are more apt to keep two feet on the ground. A Sister On Voca'don Reverend Fathers: In response to your invitation to "talk about vocations," we are eager to take advantage of this opportunity tO say something for the vocation to the contemplative life. ¯ Rev. 3oseph.3. Strauss, C.SS.R., in his communication on The Little Flowe~ Mission Circle, states that vocations need encourage-ment. This is particularly true of vocation.s to the contemplativ~ life. When a girl feels a desire to enter the cloister, she knows she is aiming high. She does not fed any too sure of herself, a.lthough she feels strongly drawn to a life of prayer and penance. Now, if she is 201 COMMUNICATIONS Rboieto t~or Relibious told that such a life is too difficult, that it does not accord with the spirit of our age, that it is useless, that she' could do more for God in" an active Order, she begins to doubt that God wants her in the clois-ter. She does not expect her parents to "feel, enthusiastic over her separating herself from them so completely, but .when she is dis-couraged by confessors, former teachers, religious friends on whose good judgment.she has always relied for guidance, the result often is that she enters an active Order where she does not firidcontentment, and very often leaves after a shorter or longer trial. This observation is the result of our,own personal e_xperience,in interviewing those who desire to enter our Order after ileaving an active one, or members of active communities who desire to make a change. We feel that if all those who have felt a desire to embrace our life had been duly encouraged we would not experience a want of vocations. - Poor Clare lquns Reverend Fathers : The letters in yo.ur REVIEW FOR RELIGIOUS concerning rdigious vocations have interested me. I strike my breast on many scores. For example, I have not put religious pamphlets in conspicuous places where young girls seeking information may receive the vitamins to increase or satisfy this hunger. Material about nursing, social work, and teaching is easily obtained, but they see.little about religious life. I hang my head when it comes to bringing up the subject in conver-sation. I wait f6r the girls to question; they wait for the Sister to instruct. The result is that nothing happens. In.'my prayers the petition for more candidates tags at the end of other requests which seem of more immediate importance. Unwillingly and u.nknowingly I m~y have shocked today's youth. They see us at such close range and are quick to criticize any lowering of their ideal. "The world is sO much with us" that it is easy to slip into its mannerisms. Now after accepting my share of the blame, I intend to fortify myself behind a table and say to the regular confessor of°young women, "Father, what about.you?" . You know your weekly peni-tents and afte~ a year or so you know their spiritual progress and desires, their temptations, in the world and their reaction. Some of these girls might be waiting for a suggestion from you that.would bring into being their first thought of a religious vocation for them-selves. 202 Mag, 1944 COMMUNICATIONS Perhaps in today's s.eminary you are instructed not to offer such. suggestions. .If that be the case then stop reading this immediately. I only know that it is because of my confessor I happen to be where I am, and I am extremely grateful for his suggestion of over twenty years ago. His Saturday line was a very long one so he didn't h;ive much time for each indiVidual. Outside of the confessional I didn't speak to him~more than a dozen times, and then only to bid him the time of day as we passedon the str.eet--so the influence came through the confessional. He first advised me to go each week to Confession and his advice was followed. Then one day he surprised me with: "Do you enjoy going out?" "Yes,. Father." "Do you have a good time in a social crowd?" "If I know the crowd." "Do you keep steady compa.ny?" "No, Father." "Will you say a prayer every, day for a special intention?" "Yes, Father.". A few months later he'qubstioned: "Do you know anything about the life of Sisters. "A little, Father." :'Do you think you would like to be one?" "No, Father." "Well, don't let this question, worry you. Say some praye.rs every day thi*t God ¯will let you know His will and that yot~ ~ill have the:strength to follow. I will remember this inten.fion in ~y Masses." ¯ Thus my confessor took 5he initiative and helped me to make: ~he ¯ first few steps toward my "vocation. This seems to me. to be. grand work--one that the regular, confessor can surely do better thhna retreat master or a teacher: In the future I'll .try harder to foster vocations that are so greatly needed but When it comes to bringing up the subject in conversation I think I'll turn to the regular confessor and say, "Father, what about you?" A Sister 203 Book Reviews THE MAN FROM ROCCA SIC;CA. By the Reverend Reginald M. Coffey, O~P. Pp. xi -I- 140. The Bruce Publishing Company, Mil- ¯ waukee, 1944. $1.75. " '~History probably offers no parallel case of a man being so com-pletely identified with wha~ he has Written. St. Thomas very early, poss.ibly even in his own lifetime, became an institution rather than a personality" (pp. 100, 10.1). In a well-conceived attempt to por-tray the human Thomas, the" author of this popularly-written little volume makes use of the legends and scattered data on the saint's life to reconstruct a fair picture of the man behind the Summae. Apart from a number of distra.cting author-to-reader asides and. an occa-sional expression not in the best of taste, the general reader who is l/o.oking for an 'introduction to this thoroughly human .personality will find The Man from Rocca Sicca satisfying fare. Several pages in .the chapters on the "dumb Ox," on Thomas the saint, the man, the preacher live up fully to the high promise of Father Farrell's preface. They stand out considerably above the level of the rest of the book in giving "a humanly touching intro-duction to Brother Thomas." In this day of excellently written biography and of exhaustive research into medieval sources, one looks forward to a definitivd life_ of St. ThomasAthe .religious, the statesman, the teacher and preacher, the champion of truth, the human dynamo, the dominant personality of his time. The'Man from Rocca Sicca suggests the human values that. will warrant special treatment.mL. THRO, S.J. SUBDEAC;ONSHIP: C;ONFERENC;ES ON THE RITE OF' ORDINATION. By the Revere'nd AIoyslus.Biskupek, S.V.D. Pp. xl -t- 301. B. Herder' B6ok Co., St. Louis, 19~44. $2.50. These medita~ion~ are the fruit of twenty years' experience in directing the Ordinandi Retreats at Techny. Father Biskupek quickly realized how rich in lessons for the young cleric was the ordination liturgy, suitable especially to the days preceding the cere, 'mony. Having found nothing in print along these lines, he mod-estly offers his own reflections as "something new in a field that stands in need of more cultivation."~ .204 BOOK R,EVIEWS The idea is splendid~ and worked out with a gentle persuasive-ness that bespeaks the fervor and maturity of its author. An outstanding merit o~ the book is its attractive simplicity. With no display of erudition or subtlety it proposes straightfor-wardly and effectively the clerical virtues which quite obviously link themselves to the sacred text. To some this obviousnes~might appear superficial. We might look for mort of penetration, grandeur, vitality. Two remedies suggest themselves: evidence of wider familiarity with historical and ascetical backgrounds, and a more humanly appealing richness of inspirational stories and actual experiences from the priestly minis-try. "Retreat masters might feel that a psychological analysis of the cleric's obligations is a more suitable framework for 'the daily medi-tations than the random sequence of the ceremonial. But for a daily hour of conference to link the retreat with the ritual looming so bright on the horizon, the comme.ntary is rich in suggestion. ~R. NORTH, S.J. MARYKNOLL MISSION LE'I'rERS: VOLUME II, 1943. Pp. viii ~-k 54. Field Afar Press, New York, 1943. $ .50. Falling bombs! In an instant a life;s work in utter ruins! Amid the terrors of war Maryknoll heroes are saving souls by bringing Christ not only to Chinese, but also to our American service men in China. The Letters give vivid persotial accounts of work ainong the Bhuddists, shopping tours in Kwelin, the strange life at Tibet, mis- "sion schools in war-torn villages. Thi~ second part of this booklet answers the question, "Why send missionaries to.South and Central America?" The descriptions of the sleepy life of the "barracas," the visit of Vice President Wal-lace to the mission in Villa Victoria, the tender devotion of the natives to Mary, the uniq

Issue 2.3 of the Review for Religious, 1943. ; A.-M. D. G. for Religious MAY 15, 1943 Paternal Governm~eh÷ . . . ; . . J~hn C.~Ford The Mother of God . - . . AIoydus C. Kemper Cell'Technlque of Catholic Act,on . '."Albert S. Foley Thb Seal of Confession , = Edwin F. Healy Summary on Spiri÷u&l Direc'÷ion . The Edffo.rs; Book Revlew~, Ques÷io. ns Answered Decisions of the Holy See RIEVI.I::W FOR RI::LIGIOUS ¯ VOLUME II MAY 15, 1943 NUMBER 3 CONTENT.S PATERNAL GO~rERNMENT AND FILIAL CONFIDENCE °IN SUPERIORSmJohn C. Ford, S.J. 146 THE MOTHER OF GOD~A. loysius C. Kemper, S.J . 15'; THE CELL TECHNIQUE OF SPECIALIZED CATHOLIC ACTION-- Albert S. Foley, S.3 . 164 DIVINE' PROVIDENCE AND RELIGIOUS INSTITUTES . 175 THE SEAL OF CONFESSION-~Edwin F. Healy, S.'J . 176 -THE DISCUSSION ON SPIRITUAL DIRECTION: Concluding Survey-- The Editors . 187 DECISIONS OF THE HOLY SEE . 202 BOOK REVIEWS (Edited by Clement DeMuth, S.J.)-- Moral Guidance; The Path of Humility; St. Charles Borromeo; The °King's Advocate; 3esus and I; The Larks of Umbria; The Better Life: For Heaven's Sake; We Wish to See 'jesus; The Following of Christ; His Father's Business; National Liturgical Week, 1942; Shinihg in Darkness . °2 . . 203 BOOKS RECEIVED . 211 QUESTIONS AND ANSWERS-- 17. Retreat Master as Exrtaordinary Confessor . 212 18. Reason for Removing Local Superior . 212 19. Postulant M.D. Prescribing for Community . 212 20. Public and Private Recitation of Litanies . 213 21. Providing for Sister Who Leaves Community . 214 22. Taxing for Support of Motherhouse . . " . 214 23. Pension for Work Done before Entering Religion . 216 24. Little Office with Blessed Sacrament Exposed . . . . . . 216 -25. Mistress of Novices Subject to Local Superior . 216 REVIEW FOR RELIGIOUS, May, 1943. Vol. II, No. 3. Published bi-monthly: 3~anuary, 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 3anuary 15, 1942, at the Post Office, Tgpeka, Kansas~ under the act of March 3, 1879. Editorial Board: Adam C, Ellis, S.3., G. Augustine Ellatd, S.,J., Gerald Kelly, S.J. Copyrlght~ 1943, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given ,this review and the author. Subscription price: 2 dollars a year. Printed it~.U.S.A. Pa!:ernal overnment: .\, and Filial ConFidence in Superiors John C. For.d, S.J. IT IS SAID that soldiers are notorlo s gnpers. The February (1943) issue of the Infantr'g'dournal, in an article called ':Leadership," offers us a selected batch of confidentially treated opinions on officers, expressed by a number of soldiers early in the war. These are quoted .word for Word. "This army can't be driven; it must be led." "Break up the old army non-corn clique and put advancement on a merit basis." "Officers ibluff too much.". ~"Let non=coms be chosen for what they know, not .whom they know." "Our first lieutenant is dominated by the first sergeant." "No reward for good work; old soldiers learn never to .volunteer for anything." "They treat us like children." "When an officer tell~ his men he doesn't like'the army any more than we do, he's not the one I look to. ". instead of'changing his mind every few minutes." ". should take a little interest in what we eat." ". give us some idea of what's going on in maneu-vers. "We come from just as good or better families . say a good word now and then . call a man by his name . show a man they know their stuff." ".shames us in front of other batteries." I am not goin.g to ask the readers whether they have ~ever heard any complaints like these made about religious 146 PATERNAL ~OVERNMENT superiors. And I am notgbing toask them to make a com-parison between, the faults of army leaders and the faults of religious superiors. -That would be too easy. Everyone knows that superiors, being human, have faults. And .besides, anyone °with sense knows, that when people com-plain, whether about superiors or about others, the real rea-sons for the complaints are often not expressed at all. The complaint is merely a symptom of some deeper discontent. , But I am going to ask the readers to meditate on the above rdmarksone at a time. And I suggest that they ask themselves this question: I~ you were a religious superior what would be youf correspbnding complaint about sub-jects? --- or your answer to subjects' complaints on these headings? For instance, "This army can't be driven: it must be led." If you were a superior would you be t~mpted to say, perhaps, "This particular religious can't be led; he has to be pushed'i? Go through all the complaihts that way. I need not do it-for you. It will be instructive for you to make the trial yourself. It is alw~iys instructive to put oneself in .someone else's shoes, and try to get his point of view. And in this par-ticular instance I think most of my readers will find that it is rather difficult (unless they are or have been superiors) to "look at things from that other point of view. They may have to force themselves to look carefully at the reverse.side of the picture. La~'k ot: Contider~ce a Fact " ' And that brings me to my main p0inti, the unfortunate ~fact that superiors and subjects so often seem to have a dif-~ ferent "point of view." It is to be expected, of course, even' in the most ideal state of affairs, that between the governing and the governed there must necessarily be dii~erences of attitude. But in a religious congregation these differences 147 JOHN C, FORD should be at a minimum. All the members of the religious family are presumably aiming at the same target. Whether. they are superiors or subjects the general goal is the same. /kll are looking primarily, to a sfipernatural end andS under the rules of the particular organization, work from the same. s.upernatural motives for its attainment. The pursuit of perfection in work or in prayer, according to' the spirit of the institute, and finally the perfect love of our Lord are the common aim of all who live in religion. A religious congregation is called a "family" tradi-tionally, and in canon law, because it is supposed to have those characteristics of loving unity which a well-ordered family exhibits. When it is said (for instance in canon 530) that it is good for subjects to go to their .superiors with "filial .confidence," the words really mean what they say. The Code is calling attention toone of the basic reali-ties of religious life. The order or congregation is a family." Superiors should be as fathers to their subjects, and subjects should have corresponding filial confidence in them. (Of course, the word '~'filial" has a wide range of meaning, and the attitude of an eighty-year old veteran to his forty-year old superior is not going to be filial in the same way as that of a young religious.) But it is not too much to say that this confidence is fre-quently lacking. Is it not a fact that superiors and subjects, instead of regarding one another in this paternal or filial vcay, actually, at times, think of one another as being on opposite sides? Is not the "point of view" so different that,. forgetful for the time being of the unity of their general supernatural aims, they regard each other almost as oppon-ents? The little exercise suggested above was meant to bring out (if it needs to-be brought out) the fact that this attitude of opposition sometimes exists. If it does not exist in your mind (whether you are a superior or a subject), so 148 PATERNAL GOVERNMENT much the better. But .I think it exists in only too many minds. - The supposition of the present article, therefoie (and perhaps others along the same lines will follow it), is that there is a deplorable lack of filial confidence in superiors ¯ amongst many religious. My object is to indicate what [ Considerto be some of the,causes of this undesirable state of affairs. Some of the causes are inevitable, and are insepa-rable~ as hinted ahoy.e, from tl~e very idea of distinguishing between governing and go-~erned. But others are due to false or distorted ideas about religious government, and these can be corrected. These false or distorted ideas .are enter-tained at tim~s both by superiors and by. subjects. My purpose is to point them out, with the hope that a correc-tion of them will help to restore that filial.confidence which .ought to be part of religious life. The Forgotten "'Paternal For:urn'" The first point on which there seems to be widespread ignorance, or at least many false ideas, is the very .real dis-tinction which exists between the paternal and j~dicial forum in retigio~s government. (What I say here applies equally to the ."maternal" forum where religious women are concerned, and when ~I speak of the "judicial" forum [ do not mean judicial in the strict canonical sense--with a view to formal accusation and a trial, and so forth but in a broader sense, as will appear,) In one sense all re.ligious government should be pater-nal. Paternal in this sense means spi'rituai, Christian, reli-gious government,, as opposed to worldly,, or domineering, or military, or political .government. Whether superi.ors are acting for the direction of individuals, or with a view to correcting their faults, or'punishing, or with a view to the common good of the. congregation;'their government is 149 ¯ JOHN C. FORD, always supposed, to be paternal in this general .sense. But in a more particular sense a superior is said to act paternally, or in the paternal forum, to distinguish his office as a father from his office as a judge. This distinction is of special importance when the superior acts to correct the faults or delinquencies of his subjects. For, in the correction and punishment of delinquencies, the superior may proceed either paternally or judicially. To illustrate the difference in the two procedures per-haps the following examples will help. Suppose the supe-rior has it brought~ to his attention tl~at some of the younger religious, who are not allowed to smoke, are occasionally smoking without permission. He calls in these religious, tells them what he has heard, and, without making any particu-lar accfisations, reminds them of the regulation which for-bids smoking, or forbids smoking without permission. Suppose that afterwards he asks one of these young reli-gious: "Were you one of the offenders?"--and the answer is "Yes." Thereupon, he urges the offender to be faithful in his observance of the rules and imposes some private pen-ance upon him in order to impress on his mind the impor: tance of regular observance. It seems to me that in this sort ofcase the superior is obviously acting as a father and not as a judge. The matter is being handled in the paternal forum. But suppose the' superior calls in another Leligious who has previously been warned about a faul,t or delinquency of a still more serious kind. And let us suppose that he has been previously warned that future lapses will involve seriofis punishment--postpo~nement of final vows, post-ponement of ordination, or even dismissal from the con-gregation. And to make the case a perfectly clear one, sup-pose that the delinquency involves an external matter which may. give scandal to the faithful or threaten the good" 150 ¯ PATERNAL GOVERNMENT of the institute itselfmfor i.ns.tance, excessive drinking, or familiarity with the opposite sex, or a professed attempt to undermine the authority of.the institute: The superior Says to this religious, "You have been accused again of iuch and such a delinquency. Before proceeding further with this matter I should like to hear what defense you ha~ce to make." Is there any. doubt.that in such a case the superior is acting as a°judge rather than as a father? We say com~ monly that he is acting "in the external forum." For that reason he deals with the subject at arm's le.ngth, as the law-yers say, and he does not expect fromhim the same degree of candor which he could claim if he were acting in the pater, hal forum. ~ It would.be a failure to rate'the facts and implications in such a case if we were to say that the superior is not pro-ceeding judicially merely because he is not.following thd formalities of the canonical judicial.process. For .when a superior sets out to gather, evidence with a view to i.nflicting serious punishment, especially if it be public, and most of all if it be expulsion from the. orgafiizaf!on; it.wouldbe.an abuse, of l~inguage to call the procedure paternal. Hence,. I t~ink no one Will doubt that, even when there is no question of a rea~l trial in the canonical sense, there is a quasi-judicial procedure which differs substantially from the merely paternal. " Classic Authors on the Paternal Forum The distinction between these two functions of the superior, that of father and that of judge, is a fundamenthl one; and it is particularly.important that it be kept in mind, when.a superiok questions his subjects with.'a-view to the correction of faults. It is not a new distinction.~, The classic authors on the religious life (Suarez, de Lugo, and others) make much of it in explaining the duty of frateri~al 151 JOHN C~ FORD " " or evangelical denunciation ~ith reference to r~ligious. " Neverthelem, even under ideal conditions and in cases where this fundamental distinction between paternal and judicial procedure is well understood, it is sometimes hard ¯ to tell whether.a superior who questions a subject is acting in a paternal or a judidial capacity. Some cases are on the border and it is hard to draw the line. From' reading the authors who have treated these matters, especially Suarez, it seems to me that the only satisfactory general criterion whether the superior is acting paternally or judicially is the purpoge of his proceedings. If he is acting principatlg for the good of the delinquent, in order to have him amend his fault, then he is acting as a father, even though as a means to this end some penance is imposed (or: a private nature), or some remedy is used which is repugnant to the subject, for example, a change of appointment. But if he acts principallg forthe good of the congregation, the common good, and seeks to inflict punishment as a vindication of ~religious disci151ine which has been violated, especially if the punishment is public, or if the idea i's to make an example of someone, and most of all if the punishment in question is expulsion in such cases he is acting as a judge. A Cause of Mutual Distrust Am I wrong in s~ying that both superiorsand subjects often lose sight of this fundamental principle of religious government? And am I wrong in the opinion that one of the fundamental causes for lack of filial confidence in supe-riors is the neglect of this distinction? Subjects expect superiors to act in a fatherly way when their duty as guardians of the public good requires that they proceed judicially. Or subjects feel that they have not been treated paternally when, without detriment to their reputation, the superior has changed their work or their 152 PATERNAL GOVERNMENT place-of work for °their own good but in a way that is displeasing'to them. They forget that it is part of a father's duty to administer medicine evenif it has ~ bad taste. Superiors sometimes forget that information received in the paternal forum, whether from the subject concerned or from another, cannot ordinari1~ be used judicially, and never to the detriment of the public standing of the subject within the community. If the superior does act judicially on knowledge which he has received paternally, the confi-dence of his subjects Will be utterly destroyed. For when dealing with him they will .never know for sure whether they are speaking to him as a father to whom as religious children they owe special filial candor, and whom they carl trust to keep their revelations in the paternal forfim, or whether they are speaking to him .in his more public capac-ity as guardian of the cQmmon good, so that whatever they say can, as it were, be used against them. The distinction between the paternal and judicial forum, as far as self-revelation and the correction of faults is concerned, has its roots in the natural law itself. A child who is asked by his mother Whether he stole the jam is bound to tell the truth even if he foresees a spanking. But the man who is asked by a judge whether he is guilty or.not guilty is not bound to betray himself. Religious generally agree, on entering religion, that those who notice their faults may reveal them to the superior as to a father, ,but they do not give up their right to reputation as far as others (whatever' their position) are concerned. They do not agree that fraternal, manifestations or their own self-revelations be made the basis of public repiehension. Human nature being what it is, the axiom, "No one is bound to betray himself" (that is, in a judicial proceeding), appeals very strongly to everyone who gets into trouble. If the result of self-revelation is going to be postponement of 153" JOHN C. FOP, D ordination or of vows, or.a defamatory public reprehension, all but the heroes will be convinced (and rightly) that they are under no obligation to speak. (I exclude here, of course, ~efects so serious that they. impose upon an indi- .vidual the obligation of not going on to the.priestho9d~.) BUt the heroes do not get into trouble. As for the others, there is no doubt that if the private fault of a religiou~,- whether venialiy sinful or not, is known to the superior only as a father, and to a few others, he has no right to pub-lish the matter. A public announcement of it by way of punishment can easily involve a serious violation of the natural law of reputation. A superior's position, then, is a very difficult and very burdensome one. TO play the double role, of father and of judge, prudently, calls for wisdom and:'selflessness in a high degree. It.is quite apparent that the Code has done much to eliminate the confusion between the forum of con~ science and the forum of external government by forbidding superi.ors to be the regular confessors of their subjects, or to hear their manifestations of conscience as a ~atter of rule. But the Code has certainly not abolished the time-honored, essential distinction between the office of father and the office of judge. The present article is meant to recall to mind that dis-tinction, as a means of restoring filial confidence. Naturally speaking, the attempt" can never be completely successful. .Only education to it from the earliest days of religious life can makeit moderately successful, perhaps a future article or two will dwell on some,practical applications of the doc-trine as connected with the obligation of fraternal denuncia-tion, and the custom, where it exists, of manifesting the con-science to a greater or-less degree to the superior. Cofifi~ dences received in these circumstances call for more than ordinary virtue and restraint on the part of superiors, if' 154 they wish to keep their,subjects from distrusting them. And ~ubje'cts will not undertake these onerous duties or practices unless the~, are led by a truly religious desire for their own perfection. In fact, the whole matter is not worth the trouble of discussion excelbt in the case of.religious, both subjects and superiors, who seriously seek the things of God, and who deeply yearn to giv~e themselves entirely to Himmas a man gives himself to the one woman he loves. They must be prepared to spurn worldly principles in order to follow in the footsteps of the humble and humiliated Christ. He was not touchy about His rights. "Mine and thine, those frigid words" (St. Chrysostom), were not a part of His vocabu-lary. [EDITORS' NOTE: Father Ford is interested in the further develop-ment of the subject of filial confidence in superiors, if time permits it. ~With a view to makin_g tentative future articles as helpful as possible, he would welcome communications, even anonymous ones, on the subje~t. Needless to say, the communications would be treated con-fidentially. Our readers, both superiors and subjects, who are inter-ested in this matter, are invited to send their suggestions directly to: The Reverend 3ohn C. Ford, S.J., Weston College, Weston, Mass.] CHANGES OF ADDRESS If you change your address, either temporarily for the summer, or permariently because of a new assignment, you can assure yourself of the prompt and safe delivery ' of the Ju_ly number (and subsequent numbers) by sending us a postcard with answers to these three questions: 1. What is ~our present address? 2. What is your new address? 3. Is the change to be merely for the summer or permanent? Please send the card as soon as possible. The Mot:her of: ,od Aloysius C.Kemper, S.J. DURING the month of May our Blessed Mother is daily proclaimed the Mother of God by millions of voices, ¯ old and young. Over the face of the whole earth, whene*er the Hail Mary is said, and in numerous other prayers and canticles, in public service and private devotion, that glorious title, "Mother of God," rings out in her praise. It is a title we have all learnt to love and to use instinctively from our earliest years. Times without number it rises to our lips, often perhaps without due appre~ciation of its pro-found meaning, but never with the shadow of a doubt that we actually mean what we say when we style the Virgin, "Mother of God." Despite the familiarity of this beloved title, it is amazing, sometimes amusing, to note the puzzled air that steals over the countenance of the average instructed Cath-olic when he is confronte.d with the question, uttered as a challenge: "Do you really mean exactly what you say when you call Mary the Mother of God? Think of it: the eternal, uncreated God, having a mother who brought -Him into the world on a definite historical date, not so many centuries ago! Does it not seem highly preposter-ous if you take it in its strict sense? You cannot possibly mean it .just that way. It must be merely an honorary title you are giving to the Blessed Virgin; for, of course, God could not reatlg have a mother." A test question of this sort is apt completely to baffle the examinee who. appreciates the difficulty and searches desperately for a justification of a title as familiar to him as his own name, while he keeps muttering to himself the disconcerting. refrain, "Of course, God could not reall~ have a mother." THE "MOTHER OF GOD Let us not imagine that such searching inquiry into: the. implications of Mary's most familiar, title, is .merely"a pleasant diversion employed to test the average catecheti-cal. mind. Tb~ challenge was seriously throv~n out by master thinkers in the early Christian centuries who were tampering with the full significance of the Incarnation, and who-persistently denied that God could have.a mother. that bore Him. Thus, in the early fifth century Theodore of Mopsuestia proposed the following argu-ment concerni.ng the divine maternity: "When you ask me whether Mary is man-bearing or God-bearing, I must in .truth reply that she is both; she is the bearer of man a~cording to nature, for it was a man who existed in her womb and was brought forth by Mary; she is likewise the bearer of God, because in the man engendered by her God dwelt, not as though circumsc~:ibed by that human nature, but as present in it according to the decree and affection of His will." Drawing the blunt conclusion from Such premises, he added: "It is absurd to say that the Word consubstantial with the Father is born of the Vir-gin Mary. The one who is born of the Virgin is the indi-vidual who was formed from her substance, . not the Word who is God. He who is consubstantial with the Father has no mother at all." Nestorius, the most notorious heresiarch of the same period, promptly tried to popularize this. false teaching by employing the more telling weapon of ridicule. In his cathedral at Constantinople he ordered a sermon preached by one of the clergy in which the divine maternity of Mary was denied. When a tumult arose in the church at this audacious assault'on the honor of God's Mother, Nesto-rius himself arose to reply and calm the exaspe'rated con-gregation: "The question is frequently put to us," he slyly remarked, "whether Mary should be called Mother 157 ~LOYSIUS C. KEMP~R of God or Mother of a man. Tell me, I pray you, has God a mother? If so, then we may well excuse the pagans for.claiming mothers for their gods. No, no, my dear people, Mary did not bear God." This seems~ to have been the first public profession of the Nestorian heresy: to deny the divine maternity of Mary was an implicit denial of the mystery of the Incarnation itself. " At first sight the objection contained in the Nestorian position may appear serious. But it is a valid objection only on the assumption that in the Incarnation God did not become man, but that there were two distinct persons after the union--God, the Word, Son of the Father, and the man born of the Virgin Mary. Pointing to the Child Jesus, Nestorius would say: "This one is the offspring of Mary, a man like ourselves, truly her Son and Child. The other one, the Word of God, who dwells in this man as in His special temple, was not born of Mary but from eternity pioceeded from the Father by divine generation." He could never be prevailed on to admit and to believe with the whole Church that the Infant born in Bethlehem is truly God made man, and that consequently there can be no possible distinction between "this one" and "that one," as between two persons. His doctrine was condemned by the Church as an execrable heresy. The common people themselves, with a correct sense of the truth, raised an out-cry against the blasphemy that Mary is not the M6ther ~f God; and later when the decree of the Council of Ephesus solemnly proclaimed the divine maternity of Mary their joy and exultationknew no bounds. The title of "Mother of God," applied to the Blessed Virgin, is justified by the following simple reasoning, plain to any child: "Mary is the Mother of Jesus. But ~lesus is truly God. Therefore Mary is the Mother of God." The syllogism thus enunciated contains one asset- .158 tion requiring :further proof or explanation. That Mary .is the Mother.of 2esus no one no.wadays would be inclined to call in question. The modern mind is quite at ease in admitting the historical evidence which vouches for the mother of this man ~lesus, who was born, li(red and died, whose story is,known from the Gospels. However, after tl"Je appearance of the Nestorian i pet-version, of Christ's identity, the second premise of the syl-logism that 3esus is truly God has been doubted or denied by countless bearers of the Christian name. On the. undi-luted truth of this second proposition depends the veracity of Mary's divine motherhood.Unless the Child ~he bor~ is truly and unequivocally God .then quite, i~at,urally neither is she the Mother of God. . . We need not prove the divinity of 3esus .here .but may take it over from the faith of the Church as a dogma ,so fundamental that the very name and substance of our religion would disappear if it were denied. As the Nicene Creed declares:. '.'I believe . . . in one Lord 3esus Christ, the only begotten Son of God', born'of the' Father before all ages., true God of true God. c?nsubstantial with the Father . who for us. men, and for our salvation, came down from heaven and was incarnate .by the Holy Ghost of the VirginMary; and was made man.'-.'. . : These words, of the Creed make it clear.that Christ had two natures, one the divine Which He received, from all et.ernity from the Father, so, that He was "born of the Father". and~ of the same substance with Him. Neverthe-less. this same Son was also born of His~ earthly, Mother from whom He received a human nature, a second nature. added to. the one already His from all eternity. It follows then that God ~he Son was twice born, the natural Son of His heavenly Father, the natural .Son of ,His earthly Mother: in either case the same one, the same individual~ 159 'ALOY$1US C. KEMPER the same divine Person. Could anything be more pl~iinly stated in our creed, or more lucid!y dear from the Gospel narrative than the fact that the whole story, from divine, eternal birth to temporal death and resurrection, is the story of one and the same Person, whether you .designate Him by His divine or His human names, God, Son of God, the Word; Christ, 3esus, or even simply "this man"? It will aid in unravelling subtle difficulties and objec-tions that lurk in many a mind in regard to this doctrine to enumerate in catechetical fashion, what we do not say about the Blessed Mother, and what we do say, regarding her divine maternity. 1. We do not say that the Son of God whom Mary bore did not exist before His earthly birth. This latter is His s.econd birth. By generation from the Father He existed from all eternity. It would be plainly absurd to assert that a woman brought God into His first existence, as though she had made God to be, and there would be no God without her maternal activity. Nestorius wa~ not ashamed to hurl the'accusation at his hearers: "You have Mary make God by calling her the Mother of God." Mary did not make God to be, bu~ she did make God to be man. That He is man is due to her maternal activity, aided by . the over-shadowing of the Holy Spirit. 2. We do not claim that she brought forth God tri-une, but only God the Son, the second Person of ~he Trin-ity. Sometimes when we employ the word "God" we mean the three divine Persons, as when we state that God created the world. Creation belongs equally to all three divine Persons. At other times the word is taken to indi-cate a definite Person, as in the phrase, God became man. It is quite correct to use the word "God" in both connota-tions. But one may object, "Why do we not always state the whole truth, by declaring at once that Mary is the 160 THE MOTHER'OI~ GoD Mother of God the .Son, and not Simply the Mother of God?" The reason is quite" simple. The insidious claim that Mary bore a mere man into the world could in no more effective way b~ laid low at one stroke than by desig-nating her in one. word,- "theotokos," that is "God-bearing," Or in our familiar phraseology-"Mother of uGnodde.r" tTheh eim wphaoclte o ffa tbhriisc s oinf ghleerse tthicuanld fearblsoelth.ood crashes 3. Finally we-do not iay that Mary is the mother of "the human nature of the Son of God. Some in their anxiety to remove misunderstanding suggest that we ,reduce our claim for Mary to a motherhood of human nature, since in this case the mother did no more than clothe an already existing Person with the nature that made Him man. No, this simplification "is in no wise admissible, involving as it does a false notion of the term "mother" and of the implied idea of generation. A mother is properly said t6 bear a son, not his nature. Though her immediate function cbncerns directly only the material ele-ment of his being, the soul being created directly by. God, she is never styled the mother of his body, or the mother of his human nature. She invariably giv.es birth to a child, a man, a person, .an individual; call him what you will, but note that it is .always "he" that is born, not "it." "Mother" and "son''~ are correlative, never "mother" and "nature." The stupen.dous fact in the'present case, known only through revelation, is that the Person in question is the Son of GodHimself. We must, then, observe the same propriety of language: Mary bore "Him," "this Person," "this child"; she is His mother, not the mother of His human nature. Coming now to our Positive doctrine, what"do we claim in regard to the divine maternity? The points may \ I61 "ALOY$1US C. KEMPER be very briefly stated, being already largely covered by the preceding explanation. 1. Mary cooperated in the birth of her divine Son exactly ~s any other mother, as far as her maternal func-tion was concerned. What she could not furnish as belonging to the paternal activity was in this case sup-plied by the power of the Holy Spirit. 2. The ordinary laws of human development were operative as usual. For nine whole months the Blessed Virgin was inexpressibly more than a mere temple of God, for the flesh of her divine offspring and her own were united in a°truly~physical unity as the sacred fruit of her womb advanced to maturity. 3. The birth of Christ was a ~irgin birth, strictly miraculous--a truth defined by the Church from the earliest ages. andexpressed in the Creed by the words "born of the Virgin Mary." This was the second nativ-ity of the Son of God, who through it became one 6f our race without ceasing to be Son of God. 4.' Ther~ is however only one Son under considera-tion, not two. As soon as one would wish to introduce a second son the hypostatic union would be sacrificed, and we should find ourselves in the Nestorian two-person camp. We should then be constrained to refer to "this one" as the Son of the Father, and to the "other one" as the Son of the Mother, and the latter, would not be God, nor would Mary be the Mother of God. The truth is the other way. We point to the Infant ,Jesus in the crib, or to the dying Savior on the cross and ciy out, enlight-ened by supernatural faith, "truly this is the Son of God "and of Mary." 5. The actions belonging to the body,the soul and ¯ the human nature of "this man" may be, and indeed must 162 MOTHER 01~ GOD be, attributed to the second person of the Trinity, Thus it is God Himself that dwelt amongst us, God Himself that was born, was nurtured at Nazareth, "ate, slept. walked ~he streets, preached, prayed, sweat blood, suffered, died, and was.buried. Some of these expressions occur in the Creed, in the recitation of which we often fail to remark that the greater part of it concerns the terrestrial human life of the eternal Son of God. made flesh and dwelling amongst us. ,. His dwelling amongst us depende.d upon His first having been "born of the Virgin Mary," which is but another way of saying that the Virgin is truly and properly the Mother of God. A cold and schematic analysis such as the foregoing may appear an unworthy appraisal ofone of the most con-soling truths of our faith, and of the most sublime of all .of Mary's priceless prerogatives, her divine maternity, the very rbot and foundation of all her magnificent adorn-ments. Yet cold, theological analysis is a necessary approach to'a fuller realization of the rich treasure of our holy faith. It wiil serve in the present case, it is hoped, to focus a clearer, steadier light on the Madonna with the divine Child, by clearing a.way any lingering haze of misY understanding that may attach to her maternal dignity, so that the truth and beauty of this sweetest of all images may stand forth in new brilliancy in our minds, and cap-tivate our hearts in a more undying love of the Mother and the Son. 163 The Cell Technique ot: Specialized Ca!:holic Action Albert S. Foley, S.2. 44CTRONGER and greater than any othe~will no doubt ~ be the aid afforded to Catholic Action by the numerous religious families of both sexes who have already rendered signal .services to the Church for the good of souls in your'nation. They w.ill give this aid not only by their incessant prayers but still more by generously devoting .their 'efforts to it, even if they do not, properly speaking, have charge of souls; they will give it more par- .ticularly by preparing for Catholic Action, even from the most tender age, the boys and girls whom they teach in their work, and especially in schools and colleges, both for men and women, placed in great part under the direction of reli-gious Institutes; ~nd above all in developing inthem the sense of the apostolate, and in directing them finally toward the Catholic Action organizations or in receiving these into their own associations and institutions.''1 In accordance with these wishes and directives of our .late Holy Father, great Work has been done by many out-standing religious youth directors in English-speaking countries. These religious, by their literary and organiza-" tional work, by their agitation and their achievements, have contributed mightily to the cause of general Catholic " Action. There is hovcever one phase of the movement that has no~ yet received sufficient attention in the United States. That is the preparation of leaders for the apostolate of 1pius X[ to Cardinal Leme da Silveira Cintra and tl~e Brazilian Hierarchy, October 27, 1935. AAS 28 (1936) 163. 164 THE CELL TECHNIQUI~ specialized Catholic Action by means of the cell technique. Lacking leaders so trained, the development of total Cath-olic Action in our country is lagging slightly behind some parts of the Catholic World. Butwe can be sure that this state of things will not last .long. Many religious through-out the country have become convinced of the value of this new technique. They have become the biodynes of this new .cell movement, have begun to stimulate cell grow~th and multiplication in all kinds of milieus, and even in manor existing Catholic Action organizations. If these pioneers are joined by large numbers of our capable, enthusiastic religious, American Catholic Action will soon become-the vital Christianizing influence it should be. Catholic Action is undeniably destined to be a force for the restoration of a11 things and all men in Christ. Plus XI defined it as the "participation of the laity in the apostolate of the hierarchy." He moreover insisted that this participa-tion should not be merely g~neral and sporadic as in the past, but should be organized and specialized according to environment, to facilitate an apostolate of like by like--~ the worker becoming an apostle for workers, the profes-sional man for professional men, the student for Other stu-dents. To meet the extra demands .of this personal aposto-late, the cell technique was devised, and the Pope, after seein~g it in action, praised it as the "genuine, authentic, per~ fected forrii of Catholic Action." What precisely is this cell technique? The cell notion and terminology is of course derived by analogy from the physiological unit of the living organism. A Catholic Action cell is a small, specialized unit of the Mystical Body, having, as every cell has, two dements: 1.) an active share in the life of the whole Body in order to achieve its particu-lar function; and 2) a certain inner composition fitted and adapted to carry out that function. We shall consider in 165 ALBERT S. FOLE~ this article both the apostolic spirit energizing the cell, and theinner composition and w6rkings of its organization. ¯ First, as to the apostoli~ spirit. In the letter quoted at the head of this article, Pius XI stresse~l the importance of "developing in them the sense Of the apostolate." It is not enough for them to know, the Pope pointed out, that the laity are, by their membership in the Mystical Body, privi-leged and entitled to share in the hierarchy's apostolic work. Nor is it ~uflicient to hammer home their duty to their fel-low men in this respect., They must be imbued with so ardent and personal a love for Christ that the apostolic spirit will automatically, inflame them.' No blue-nosed zealotry, no fanatical reforming mania, no hypocr.itical, h01ier-than-thou attitude can pose .as apostolic in cell work. Rather, the soundest basis, for lasting achievement through the technique is this keen personal attachment the Leader. That, by the way, is the method our Lord Himself used to draw His first followers. By His personal magnetism He won toHimself Andrew and John. Andrew, enthusi-astic in his new-found love, brought Simon Peter to Christ. John no doubt brought, his brother James. Then when Philip was called, his first apostolic conquest was Nathaniel. Soon the group, the first cell, was formed. Christ won their hearts utterly to Himself. Only then were they ready for their apostolic mission. This personal devotion to Christ is all the more neces-sary because of the apostolic methods, used in celt work. The re-Christifying of the immediate milieu is to be car-ried on not only through the general methods of propa-ganda and influence, but especially by .the apostolate of personal contact, of man-to-man conquest of consciences and souls through service, winning influence, individual attention and indoctrination. 166 THE. CELl. \ The present-day, possibilities and functionings of tNs System were symbolized vividly during one of-the Cath-olic Action .Congresses in Europe before the war. At a n[gh~ service ina giant stadium. some 80,000 were assembled. Suddenl~ all the lights went out, except candles burning on the altar. From one of these, signifi-cantly, the leader lighted his candle, carried the flame down to his neighbors, and transmitted it to them by personal contact. These two lighted in turn the two nearest to them. The light at first spread slowly along the fbont rows as candle after candle caught fire. But soon it gained momentum. It became a racing flame, sweeping through. the whole center of the stadium and up into the stands in geometrically progressive leaps and bounds until all were ignited. That is a true symbol of the movement. A flame, a fire passed on by :personal contact in the immediate milieu can spread and catch all, where methods of mass a~itaton .of large, unwieldy units, fired by an outside enthusiast, will at most perhaps light up a temporary, borrowed glow. Using this personal contact technique, a small group of Catholic Actionists won back to the Church and:the Sacraments 85 pergent of the student bod~ in a godless state University in France within three y~a~s:. Another group of ~lerks at the Paris Stock Exchange conquered for Christ 300 of the 500 clerks there. The remainder were brought into conformity with Christian business ethics. Result: the Exchange was reformed more effectively by this technique than Wall Street by the. SEC. It is noteworthy. too that the Jocists in Europe have, by this method, triple~ their membership to well over a million since the tragic summer of 1940, despite the handicaps of the occupation. S~ilar results are being obtained, in Canada. In our own country a few such.instances as these are on record. One 167 .~LBEKT ~. FOLEY Manchester youth won back to the Church twenty-four out of twenty-seven of his companions who had fallen away. A Notre Dame freshman, after a few months of training in the technique, ~vent back to his home town and inspired forty of his former high school friend~ with the idea. Together he and they spent their summer getting Catholic children to go to Catholic schools. They thus increased the enrollment of Catholic grammar and high schools more than twenty percent. It is therefore rather incorrectto maintain that none of our youth in school or out of it is capable of being inflamed with this conquering spirit. The plain fact is that many are already burning with a fiery desire to do something for Christ, and that many others can easily be so enkindled. Under the pressure, of the war, or perhaps despite it, .the more intelligent and wide-awake among them are authen-tically responding to the Church's spiritual program. Mass is being better .attended, more intelligently shared-in, more fruitfully lived. Retreats, holy hours, visits, and other spiritual activities send them back to religion classes eager to learn more of Christ. They willingly undertake myriads of zealous activities for Him, and for His Mysti-cal Body, a consciousness of which latter is not.wanting . tin them, now that their frequent Communions and their innate goodness and ~harity are bearing fruit. Hitherto, perhaps too often, these early indications of piety have been taken as signs of an incipient religious vocation, not of a summons to Catholic Action. Spirited youths have sometimes shied away from the religious .life when it and it alone was presented to them as the only logical conclusion of a keen,-active love for Christ. To avoid'tha~ special vocation for which they felt no attrac-tion, they have too often built up .resistance to the call of Christ, become impervious to the influence of the Sacra- 168 THE CELL TECHNIQUE mentsand of retreats, and allowed the flame of their love for Christ to be smothered in other pursuits. If they were given training and instruction in .the c~ll t~echniqu¢ of Catholic Action specialized to their student-or youth surroundings, this fire would be saved. They would then be prepared for a zealous lay Catholic life in their future environment, and for the religious life as Well, should theyfinally choose it. One difficulty-immediately presents itself. Will the grooming of youth for lay apostolic work seriously cut down the number of religious vocations? If 'the best youngsters become enthusiastically interested in and trained for the vast field of zealous achievements for Christ in their Own milieu, will they devote their lives to that field rather than enter the religious life? Will first-hand acquaintance with the dynamic, up-to-the~minute, effi-cient techniques of specialized Catholic Action so absorb all their interest as to leave no room for ambi~oning the apostolic work open to religious? It is hot easy to answer.these queries in advance. But it can be noted that in those countries where religious have generously devoted their efforts to training youth for specialized Catholic Action, religious vocations have increased. In Italy, just one year after the reorganization of Catholic Action, the feminine ~ection alon(~ furnished 2,500 vocations. In France, Belgium, and Holland, they were on the upsurge.These Catholic Action groups con- ' sidered it a sign of a successful federation if it produced ~eligious vocations among the leaders or among the ~ank and file. Where none were forthcoming, those in charge sensed that s~mething was.awry. Already in~ the United States, where specialized cells are in the experimental stage in Chicago, Toledo, Dayton, and New York, in Manchester and other cities in the New England States, at 169 .~LBERT S. FOLEY l~otre Dame, Marquette, John Carroll and Dayton Uni-versities and a. dozen other colleges, as well as in scattered groups t~roughout the rest of the country, many religious vocations have_ resulted. Moreover these new recruits will be all the more excellent religious for having served their apprenticeship in the cell movement. This becomes evident from an examination of the inner structure and the other elements of this cell tech-nique. Given a group of six or eight intelligent, sincere leaders-to-be (not politicians, publicity seekers, pious racketeers, or "pushy" religious climbers), the technique first prescribes that they be formed into a cell, a living unit of the.Mystical. Body, under the personal direction of a priest or a religious. The cell is organized under a leader, usually the oldest with ~he best personality, and through this leader and by means of private conferences with him, the director outlines plans and procedures for the cell meeting of about two hours every week without fail. It is in the cell meeting that the fire of personal zeal is fanned into flame, and the techniques of spreading that fire to others are studied, applied to their own lives and to the concrete problems of their surroundings. ~ The formula for the meeting comprises the follow-ing: 1) CorporateVocal Prayer before and after the meeting; 2) Corporate Mental Prayer or Gospel Study; 3) The Checkup; 4) The Social Inquiry; 5) Liturgy .Appreciation. A brief word on each of these) 2More detailed analysis is impossible in so short a compass as an article. Consult for further information, the following works: Fitzsimons and McGuire, Restorin9 All Tt~ings, A Guide to Catl~olic Action, (Sheed ~ Ward, 1938) 198-236; McGuire.-Paul, Handbook of Group AOencla, (K. of C., New Haven, 1940): Geissler. E. Trainin9 of Lay Leaders, (Univ.~ of Notre Dame. 1941): William Boyd, "Militants of Christ" Orate Fratres, xvi (Jufie 14. 1942) 338-347. In regard to the program of subjects for Inquiries. we may mention that this has been worked out in exact detail by youth groups in other countries---Canada, for instance, having a full seven-year cycle of subjects. These, of course, have to be adapted to the American scene by individual and collective work of the cells, but cellists can no doubt learn much from their experience, as is the case with those already experi-menting with it here. - '170 1) Corporate'Vocal Prayer. Led by one of the them= bets, who may or. may not be permanently chosen, the group recites what vocal prayers they choose for the start and the end of the meeting. It may seem strange at first that the priest or religious present should pray along with them instead of praying in place of them. But the reason is apparent. For united, organized action the group must not only work together, play together, study and plan together, but must also pray together. Active, dynamic praying can never be developed by passively hearing others pray. They must do it themselves, and thus develop that sense of togetherness in the Mystical Body, that union of all with Christ as His own. They or the director may suggest prayers, either of the ordinary devotional type, or, as their acquaintance with it increases, from the liturgy. 2) Corporate Mental Prager or Gospel Studg. One of the main means to fan the fire of love for Christ has been found to be the direct, prayerful study, of the inspired word for about fifteen minutes at the start of the me.eting. It is perhaps difficult for religious to realize the stirring impact of the Gospels on one who prays over them for the first time. True, most youngsters are half-way acquainted with the parables and the general outline of our Lord's ¯ life. But the absorbing and compelling magnetism of His life. is a new thing to them. By personal, prayerful reading and application to their lives of scenes' like the Annuncia-tion, the call of the Apostles, the full Sermon on the Mount, the discourses inSt. John, the sermons in the Acts, the~, are as a group drawn together to the Master, meet Him as never before, feel their hearts burning within them" anew. This should be linked up with and pointed toward the Social Inquiry, to furnish motivation,, inspiration, guid-ance, or principles for it. And no one, surely, is apt to be 171 ~LB~T S. FOLEY better prepared for doing this than the religious who has for years 'drunk deeply at this source of light and warmth. It is not long before the cell realizes, as Archbishop Good-. ier maintains, that "nothing can take the place of constant, repeated reading of the Gospels." '3) The Checkup. This is out of place here in a logi- .cal explanation of the technique, but it is definitely in place in the technique itself, especially after the first meeting. The checkup consists in this, that the ceil members examir~e their social consciences. They report on the fulfilment of the definite resolutions taken in their Gospel study. Each one tells of his work in carrying out the plans decided on in the Social Inquiry. Mutual stimulation, interchange of ideas and metl~ods, discussion of successful techniques of approach, conquest, influence,, and service spontaneously result. Nor should the psychological value of the checkup be overlooked. It plays as important a role in fostering the social apostolate as would a public examen of con-science in the endeavor to attain to .personal perfection in a rel~gi6us community. 4) The Social. Ir~quirtj. This is the most important and most essential section of the cell meeting, the heart' of the whole cell ,technique. Many religious are acquainted ~with it as the Jocist method of attacking social problems in any given milieu, always with the aim, of course, to rec,hristianize or conquer more completely for Christ the persons contacted. The three phases of the method are observation, judg-ment, and action. These constitute what amounts to a group meditation, conducted l~y the discussion method, with the .three phases roughly corresponding to the exer-cise of the memory, the understanding, and the will. To be sure, just as in formal meditation, it is more a question of stress than of air-tight division into these compartments. 172 THI~ CI~LL TECHR'IQUI~ BU~ while forming one unit,, one human act, the phases are distinct ~ind have definite purposes. In the Observation phase the leader and the cellists put their heads together.to analyse the elements of the problem at hand, .the available data they can recall. It is a fact- .finding, fact-gathering process.to set the stage fo~ discus-sion, thought, and comparison witl~ Christian ideals. These too they mus~ recall (or learn if they do not know them) either from their Gospel, study, or from religion classes, or from other instruction in Catholic social prin-ciples and moral-standards, ethical practice and even com-mon sense. All the facets of this one environmental prob-lem are thus examined until the cell" discovers what is wrong or less good when placed side by side with Chris-tian standards. To,aid this .process, the leader prepares in advance with the director's aid, a series, of stimulating questions that suggest avenues of approach and investigation,, or revive faint memories hidden away in the recesses of the mind. Once this is done, they are ready for the second phase. The Judgment to be passed, it must be remarked, is not a juridical one. It is certainly not to be a Pharisaic one. Nor is it to remain theoretical. It is rather a reso-lute, imperiofis decision reached by all simultaneously,, or better still,, a practical judgment by the group that some-thing is to be done and done by them as a group, in the, solution of this problem. By uniting the data of their. observation with the motivation furnished by their zeal and-with the urgent need for their action, they concretize this zeal and channel their ~efforts into this one present prob-lem. Their convictions thus became principles of action, and it is this action that they discuss in the third and cli-mactic phase of the method.- 173 ALBERT S. FOLEY Everything is pointed toward this Action phase. But it is the most difficult and critical Of all. Here the group discusses what sp.ecific, definite, immediate steps are to be taken by each member, what precise lin~s of conquest to be ~ followed before their next meriting. Concrete resolutions are takeh. These are recorded to be checked up on next week., The prime psychological value of this group medita-tion is plain. In religious organizations and in religion classes, in retreats, sermons, missions and lectures, we have tried every method of force-feeding known to pedagogical science. We wonder at the sluggish,spiritual appetites of the students, even the more capable ones. This method fosters their self-activity. It lets them eat. They rise up from this spiritual board and go out to expend their ener-gies in action and exercise, and come back athirst and hun-gering for more. They find that it is not what is given them but what they get by their own efforts that.really satisfies and stimulates. The Observe, Judge, Act system may not produce .doctorate theses, but it is their own, their very own, not some~ pre-fabricated or pre-digested menu impersonally served them by outsiders. 5) The Liturgy1. The final few minutes of the mi~et-ing are devoted to an" appreciation of the currentliturgy. As a stimulus to their grou15 praying nothing helps more than active participation in Massas a cell. For this,, an understanding of the Church's.seasons and of the weekYs feasts is an indispensable aid. This should be linked up too withthe carrying out of their practical resolutions for specialized Catholic Action. What, therefore, should a religious do who wishes to make use of this technique in training a group of leaders-to-be? The Pope's program in regard to general Catholic Action applies with particular, force to this specialized 174 THE CELL TECHNIQUE form: Prayer, Study, Experimentation. Without prayer, the prime requisite, the other, two are doomed from the start. In lieu of special courses, such .as those urged by Plus XI and Cardinal Pacelli in a letter written by the pres-ent Holy Father to superiors of religious orders (March 12, 1936), religious may study the movement by making acquaintance with the books and groups referred to in this article and by following the leads they will give if con.- sulted. Finally, experimentation with groups °even in existing organizations (as is being done in the Sodalities in many places) can be carried on with no more friction than that caused by the retreat movement. Both. retreat and cell movements are for the training of an elite, both are indis-pensable to th~ future ,work of these lymphocytes, these cells for the restoration and upbuilding of the Mystica! Body.' Divine Providence and Religious Institutes In an article entitled ."Introduction to Franciscan Spirituality," published in Franciscan Studies for December, 1942, Fr. Philibert Ramstetter, O.F.M., rightly insists that the Church must be the special object of God's loving Providence, and that in particular the Religious Orders and Congregations com~ under this Provi-dence. "Nor should the multitude and diversity of Religious communities mak~ us pausg," adds Fr. Ramstetter. "The all-wise God has.a particular and exactly-defined task for every single one of them. Moreover, history makes it clear that each such Order and Congregation, at least partly because of its special work, has its own mor~ or less specialized way of sanctifying the men and women who come under its influence, In other words, by the Providence of God each,approved Order or Con-gregation becomes a distinct school of spiritualityby itself or finds it proper place within one already established, each school having its particularized ideal~ of the supernatural life given to the world by ~lesus Christ. "The variety of schools within God's Church does no~ imply that the essence or principles of Christian living ever chang~they are as constant as the mind of God. But it does mean that the Christian concept of religion is wide enough to embrace not only varying degrees of personal perfection but also different artirude~ towards the Christian life and, as a result, different ways of living it." 175 The Seal ot: Confession Edwin F. Healy, S.J. WHEN a Catholic goes to confession and tells the priest ~all the secret sins and defects of his life, he realizes that the knowledge of the faults which he is impart-ing to his confessor will remain jUStoaS hidden from others as though he had spoken to God alone. Many theologians used to assert that the knowledge of the sins confessed is possessed by the confessor only as God. As man, he knows nothing of them. Though many other theologians dis-agreed with this way of stating the case, all donceded that, since the confessor has received this knowledge as the repre-sentative of God, it is now beyond the scope of human rela-tions. The priest possesses it as incommunicable, knowl-edge which must be buried forever in the secret ~iaults of his memory. Since the earliest days of the Church all theologians have taught that the confessor must suffer anything, even the most horrible type of death, rather than violate his obli-gation of keeping secret all sacramental knowledge. The seal of confession binds in every imaginable set of circum.- ¯ ¯ ~stances. Even though a priest, by violating the seal, could prevent the outbreak of a prolonged, devastating, world-wide war, he would, nevertheless, still be bound to absolute secrecy. In other words, a confessor is never permitted to reveal knowledge guarded by the seal, no matter how great the good which such a revelation would effect. There are no exceptions to this 'rule. If even one exception were allowed, the faithful would not approach the Sacrament of Penance with the same freedom and confidence. Penitents in general, and especially hardened sinners, would entertain the fear that their sins might one day be revealed. By pre- 176 THE SI~,~L 01~ CONFESSION venting, such evil effects, .the excluding of any and every exception works to the common spiritual good of all Chris-ians arid greatly outweighs any accidental beneficial results which might follow in this or that particular case from the restelation of a sacramental confession. The seal of confession, then, is the obligation 9f abstaining fromall use of sacramental knowledge, if the use Of that knowledge would either betray the penitent or render him Suspect. Hence, the confessor is obliged to main-tain the strictest silence concerning all that he learns in the Sacrament of Penance, when the discussion of such matter would even remotely risk disclosing the .penitent .and his sin. The obligation of the seal requires even more than this. The priest must refrain from making use of anything learned in confession, if the use of such knowledge would in any .way whatsoever tend to the detriment of the Sacra-ment. The subject-matter of the seal consists, in general, of all sins, defects and everything else of a confidential nature manifested in a sacramental confessiofi.It includes all that the penitent rightly or wrongly confesses as s{n. All mor-tal sins,, then, even though they be notorious, and all venial sins, even the slightest, are matter of the-seal. But more than this. The subject-matter of the seal embraces all remarks and explanations made by the penitent with the intention of perfecting the ~self-accusation, whether or not the points mentioned are necessary or useful or wholly superfluous for the proper understanding of the case. If, then, the penitent reveals to the priest temptations which he has experienced or evil tendencies against which he must struggle, the confessor is obliged to keep this knowledge strictly to himself. The same is true with regard to the description of the circumstances in which the s~ns occurred. If; for example, a penitent mentions that the murder which 177 EI~W!N'F. HEALY he has committed took place at a certain gasoline station, or if he discloses the manner in which the murder was per-petrated, these bits of information also would be safe-guarded by the Seal. What is to be said of the physical or mental defects which, in one way or another, come to the attention of the confessor during the course of the confession? Natural deficiencies must be considered matter of the seal either if they are manifested in order to explain some sin or if they are secret defects. Even though these latter are not men-tioned by the penitent but are accidentally learned by the confessor, the priest must maintain sacramental secrecy in their regard. It is dear, then, that such traits as a tendency to avarice or anger or other secret moral, weaknesses are sub-ject- matter of the seal. Though th~ subject-matter of the seal is very extensive, there is, nevertheless, ' certain knowledge acquired in sacra-mental confession which does not fall under the seal. In this category belong Statements made clearly by way of digres-sion, which in no way per.tain tO the sins submitted to the Power of the Keys. An example of this is the remark:. ',Father, my new home is finished now. Will you bless it when you have time?" The knowledge thus imparted'is given extra-sacramentally. That one come~ to confession is of itself a public fact to which the confessor is a witness. Hence, it is not matter of theseal. The same is true regard-ing the !ength of time which a penitent remains in the con-fessional. If, however, a man approaches a priest in secret to go to confession, his coming to the Sacrament is not pub-licbut secret. Since knowledge of tl~is secret fact could easily give rise to suspicion of serious sin, it becomes matter of the seal. Also, if a man were to spend an unusually long time in the confessional, prudence would prompt the priest not to reveal this, for fear that it might lead others to sus- 178 THE S~L pect that this penitent had a large nUmberof sins to tell. Let~us suppose that a thief were to kneel at the feet 6f a priest and recount various sins, but with no in~entiofi of receiving the Sacrament ofPenance. He has placed himself in. these circumstances merely to have a .better opportunity for picking the pockets of this pious priest. In this case the confessor would in no wise be bound to sacramental secrecy, because the obligation 6f the seal arises only from a confes-sion which.is sincerely made with a view to receiving abso-lution. (Whe(her or' not the absolution is actual!y imparted makes no difference with regard to the obligation of the seal.) As long asthere is the intention, then, to . receive the Sacrament of. Penance, the obligation of the sea! ¯ is present in spite of the fact that ~he .penitent lacks~ the proper dispositions or the priest lacks faculties for hearing confessions. A sacramental confessi.on, therefore; and only a sacramental confession imposes the obligation of the seal. But, one may ask, what if a man were to go to a priest Who is vesting for Mass, and, in order to put an end to his wbrrying, explain certain severe tem. ptations which he has just experienced? Is this to be deemed sacramental confes-sion? It is sacrament~il on on:e condition:¯ namely, that the man desires the priest to give him absolution, in case he judges it necessary or advisable. If, on the other hand, a.per-son confesses his sins by letter to a priest who is in another town,the~re would be no sacramental secrecy involved. Why is this? The confession, in order to be sacramental, must be made to a priest who is actually present. What if one approached a priest and, with no intention at all of going to confession,, revealed some secret, prefacing his disclosure with the words: "Father, I am telling you this under the seal of. confession"? Would tiiis priest then be bound by the seal? No, he would not. But let us suppose thathe readily agreed to receive the communication under the 179 EDWIN F.' HEALY secrecy of confession. Even in this case he would not be held by the seal. The reason is dear. Since no sacramental confession is made, not even an incipient one, this secret can-not be protected by the seal of the Sacrament. x~rhat is required to constitute a transgression against the obligation of the seal? Obviously the seal is violated. when one reveals matter protected~ by sacramental secrecy and at the same time in some why designates the. penitentm supposing, of cours~e, that the latter has granted no explicit permission to disclose this knowledge. Such illicit revela-tion may b~ either direct or indirect. For direct violation there must be a clear manifestation both of matter of the seal and of the identity of the penitent concerned. If, for example, a priest were to make known the fact that John Jones committed a murder (and he is aware .of this.only from Jones' confession), he would undoubtedly.be guilty of a direct violation of the seal. But what if.that priest did not mention Jones by name, but simpler declared that the wealthiest man in this town (and Jones is known as such) ,committed a murder? This also would go directly counter to the seal. Or again, if that priest were to state that the first man who came to him to confession today confessed the crime of murder, and if his hearers knew., that Jones was ~.-that first pegitent, the seal would be violated directly. Not only revealing mortal sins but divulging even venial sins can constitute a direct violation of the seal. If, forexample, the confessor asserts that' James" Brown con-fessed a sin of lying or that he is guilty of serious sins or of m~nq venial sins, he is directly transgressing against the sacrdd 'obligation to secrecy. The sins need not be named specifically. . Up to this point we have treated only of the direct vio-lation of the seal. A violation is said to be indirect when causes the danger of manifesting the penitent and his sins or 180 THE SEAL OF (:ONFESSION at least of exciting suspicion in his regard. This danger may be created by what the confessor says or does or even by what he omits to do. A confessor would indirectly violate the seal, if he made known the penance which he imposed on a certain penitent, unless of course the penance were very light, for example, two Hail Marys. Provided that his way of acting could be observed by others, a confessor would sin against the obligation of the seal if, after confes-sion, he were to give the penitent a severe look or if he failed to treat him in as friendly a manner as he did before.- More.- over, a confessor violates the seal indirectly, if during the ' confession he argues with the penitent in a somewhat loud. voice, or if he repeats the sins confessed in a tone that risks revealing.the faults to others. In passing we may remark that eavesdroppers who try to hear what the penitent is saying in confession or those who kneel very close to the confessional in order to learn wha~ is going on sin against, the seal, even though they reveal to others nothing of what they manage to overhear. One thus listening to a-penitent's confession is causing the revelation of the penitent and of his sins to one who has no right to this knowledge, that is, to himself. This is a direct viola-tion of the seal. However, if one happens to be standing some distance from the confessional, he is not obliged to move away or to stop his ears, though he may accidentally overhear one who is confessing too loudly. (Nevertheless, whatever is thus overheard mustbe guarded under the seal. ) Let us now consider the seal in its wider interpretation. The seal, taken in this meaning, is violated indirectly when, on the one hand, there is no danger of either disclosing or exciting suspicion about the penitent and his sin, but, on the other hand, harm or displeasure to the penitent arises from the use of sacramental knowledge. In instituting the Sacra- 1'81 EDWIN F, HEALY ¯ ment of Penance~. Christ imposed the obligation of the seal on all. those who share in confessional kr~owledge. ¯ He did :.this in order to preclude the aversion towards the Sacrament which the lack of such security would occasibn in the hearts of the faithful. Christ desired that no Use be made ofcon-fessional knowledge which would cause injury to the Sacraz ment. In order to safeguard the observance of the seal in the strict sense, the Church forbids the confessor to employ sac- . ramental knowledge in a way that w.ould displease the peni-tent. Such :;n action of the priest, even though there were no danger of betraying tl~e penitent, would, nevertheless, violate the seal as it is understood in its .w, ider meaning. We mentioned above that the seal, in its broader inter-pretation, is violated ~hen "harm or displeasure to the peni-ten[ arises from the use of sacramental knowledge." What do we meanby, the words "harm or displeasure" ? We mean injury either in body, in soul, or in extern~l possessions. We mean whatever would redound to the dishonor or discredit of the penitent; whatever would inconvenience him or annoy, shame, or sadden him. We mean, in a word, what-ever would make the penitent even slightly regret his con-fession. Hence, the use of confessional knowledge which would cause any of these effects must be counted illicit.If such use were permissible, penitents would find the Sacra-ment of Penance less desirable and less easy to approach. ~:'hus they would be deterred, at least to some extent, from going to confession. They would not find in this Sacrament ~he freedom and the consolation which they may righ~tly ¯ expect. Would.not the use of sacramental knowledge which we brand as illicit become lawful if the penitent himself were unaware of the fact that he was being injured o~ legislated against because of what is known only through the Sacra-ment? Let us imagine, for example, that a particular peni- 182 tent isdeprived of some o~ce or that he is denied some privi-lege because through confession he is known tO be unworthy ~ of these. Is such use permissible, provided the penitent does not know and wili never learn that what he told'his confes-sor is thus being employed to his disadvantage? No, such use is never allowed. The penitent's ignorance of the fact that his confessor is thus using sacramental knowledge would in no way r~nder Such use licit. It is not necessary that the penitent hnow that knowledge ~btained in a sa~ra-mental confession is being employed to injure him. If a cer-tain use of sacramental knowledge would be displeasing to the penitent if it .were known, such use must be placed in the category of forbidden~actions. Let us suppose, for instance, tha~ a priest after confession, when alone with his penitent, shows, himself less congenial or notably more brusque towards the penitent. Though the penitent does notadvert to the fact that the confessor is acting thus because of what he heard in_confession, the priest sins agains~ the seal, taken in the wide sense. ~ The confessor must give no sigfi that he is conscious of what was mentioned in the Sacramentof Penance. He is: moreoyer, forbidden to speak to his penitent outside confes-sion of any ~in which the latter confessed. In this case, it is true, the reve~lation, of no secret would be involved, but such a way of acting would ordinaril~r be displeasing'to the faith-ful. Once the penitent has retired from the confessional, the sacramental judgment is at an end, and the priest in now' speaking to the penitent 'of what transpired during that judgment, is acting against the reverence and the liberty due the. Sacrament. One may readily see, then, that the sacra-mental seal binds more strictly than any other ty.pe of secret. Other secrets, unlike the sacramental seal, would not be vio-lated, if those who had the hidden knowledge in common were to discuss it a ~mong themselves. 183 At times, pe~nitents ~ppr0ach their confessor Outside con-fi~ ssion and ask him about the penance which he imposed on them, or about sbme bit Of advice which he gave, or about the gr~ivity of a certain sin which they confessed. Does the sealprevent the confessor .from answering these questions~? No, it does not, because by thd very fact that the penitent begins speaking of these matters he grants permission to the priest to talk about them with him. Ordinarily, however, his permission is limited to a discussion of the matter which the penitent has broached and may not be extended to all the sins confessed. Incidentally we may mention that it is possible for a penitent to sin by revealing, without a good reason, the advice, the penance, and so forth, given by the confessor, if such a revelation woul~l redound to the priest's discredit. Those who hear the penitent's comments do not know the reasons Which prompted the confessor to impart such advice or to impose so severe a penance, and the priest is powerless to speak in his own defense. The penitent, more-over, should be on his guard against revealing anything 6f what transpires during the confession, if that would lower the Sacrament in the esteem of others. May the confesson without the penitent's leave, men-tion to him during the course of a confession sins confessed on previous occasions? Yes, this may be done, provided there is a sufficient reason for calling these past sins to .the attention of the penitent. The priest may deem it advisable to refer to some sin of the past, ih order to become better acquainted with the state of this penitent's ~oul and so be able to direct him more effectively. Far from objecting to this, the penitent should be happy that his confessor is so solicitous about his advancement in the. spiritual life. More-over, even.when a penitent leaves the confessional but returns immediately, the confessor may discuss with him 184 both the sins just confessed and the sins of previous confes-sions. Some priests give a few words of advice after having imparted the absolution. This is permissible, bedause, though the Sacrament is completed, the sacramental judg-ment, morally speaking; still continues. The penitent may, of course, give the confessor leave to speak outside confession about certain sins submitted to the Power of the Keys, and if this is done, the confessor may freely discuss those sins. It is important to note that this permission, in order to be valid, must be granted by the penitent n. ot only'expressly but also with entire freedom. If the permission were to be extorted by threats or fear or importunate pleadings, it would be worthless, and the con-fessor who acted upon it would violate the seal. The same ¯ is true with regard to permission that is merely presumed or interpretative. In this matter such a permission must be counted as no permission at all. When there is question of any use of confessional knowl-edge which would render the Sacrament more difficult or irksome, that knowledge must be kept just as secretly as though it did not exist. However, besides the case in which ¯ the penite.nt's permission has been freely and unmistakably granted, there is another perfectly licit use of sacramental knowledge. In general, that use is licit which would in no wise deter the faithful from frequenting the Sacrament, even though such use were publicly announced as lawful. When would this~ requirement be verified? This condition would be fulfilled, if a certain use of sacramental knowl-edge were to involve neither the direct nor indirect viola-tion of the seal nor the slightest ~trace of displeasure to peni-tents in general. We may summarize in the following" way the scope of use which is lawful. The use of confessional knowledge is permissible: (1) within the limits of matters which belong 185 EDWIN F. HEALY exclusively to one's own conscience; (2) outside these lim-its, in external a~tions, provided it is certain that there is no danger at all of .revealing the penitent and his sin or Of displeasing him or of making the Sacrament in general less approachable. A confessor, therefore, is allowed to pray for a particular penitent who is known from confession to be gravely tempted. A priest may meditate on his penitents and their faults, in order to be able to advise them more per-fectly. Moreover, a confessor, who has learned through confessions which he has heard thaf certain games have fre-quently ~aused spiritual or temporal ruin, may allow him-self tO be guided by this knowledge in 'avoiding these forms of amusement. A priest may show greater kindness and consideration for a penitent who he knows from confession is severely afflicted, pro.vided of course the confessor's way of acting would not engender suspicion in the minds of observers. Finally, it is well to remember that, if a priest knows about a certain person's recent sins be~:ore he hea~:s his Confession, that individual's act of confessing those sins to this priest ~does not place the confessor's previous-knowledge under the seal. The previous knowledge was and still remains extra-sacramental. The confessor, how-ever, mu~t exercise great prudence in the use of such infor-mati6n. This, then, is the common teaching of theologians regarding the obligation of the seal of confession. ~lust as our divine Lord, "by the pardon of His loving mercy, entirely wipes away and quite forgets the sins which through human weakness we have committed," so the minister of the Sacrament of Penance ieverently guards, e~ven to the shedding of his blood, everything that is mani-fested to him in the secrecy of the confessional. 186 The Discussion on Spiritual Direction The Editors ~oLMOST a year "ago (July, 1942) we published an '~'~ editorial entitle~l Spiritual Direction b~/ the Ordinary Confessor. Our purpose was to stimulate construc-tive discussion of the important topic of spiritual direction. To aid in the discussion, we subsequently published articles On The Need of Direction, Cooperation with Direct(on, Manifestation of Conscience, and The Prudent Use of Con-fession Privileges. During the course of the discussion we received many communications, most of which were pub-lished, at least in digest form. We were unable to publish some letters, and from those published we had to tempora-rily omit certain 13oints. It is now time to make a survey .of the entire discussion. This survey will include not merely the published ma.terial, but the unpublished sugges-tions as well. The reading of the survey will not .entirely supplant the reading of the original articles and communications. The articles developed certain points thoroughly, whereas we can merely touch on them here. The communications cofitained such a variety of suggestions that it seemed impos-sibleto weave them all into one readable article; conse-quently we had to select what appeared to be the most .important. The communications also revealed certain pro-nounced differences of opinion. As we did not wish our survey to be a mere catalogue of such differences, we felt that we had to "take sides," at least to the extent of trying to give a balanced judgment. 187 THE EDITORS ~. Those who have followed the discussion on spiritual direction have no doubt noticed that it gravitated almost dfitirelyto the guidhnce of Sisters. One Brother master of novices sent an excelldnt communication; all the other let-ters were fr6m Sisters or from priests who appeared to be thinking almost exclusively in terms of the direction of Sis-ters. I,n preparing the survey we had to decide on our point of View: should we speak exclusively of the direction of Sisters, or should we keep the matter sufficie~ntly general to include everyone? .We decided to give the survey with Sis-ters principallyin mind; but .we think that religious men who are interested in the matter will find that almost every-thing said here is equally applicable to them. Meaning of Spiritual. Direction In our introductory editorial, We were thinking of spir-itual direction in terms of the definition given by Father Zimmermann in his Aszetil~ (p. 230): "Instruction and encouragemer~t~of individuals (italics ours) on the way of perfection." This definition brings out one element~of spiritual direction that ascetical theologians usually stress: namely, it is individual. This individual, or personal, quality of spiritual direc- ~t-ion excludes such. things as the Commandments of God; the precepts, counsels, and example of- our Lord; the laws of the Church; the constitutions .and rules of a religious institute. All these things may be called spiritual direction in the sense that their give us the plan of a perfect life; but they are .not direction in the technical sense or even in the" ord'.mary popular sense. For the same reason, spiritual reading books and community conferences, even though they help much to clarify our ideas of perfection and stimu-late us to desire progress, cannot be called spiritual direC-tion. 188 SURVEY ON SPIRITUAL DIRECTION In their communi~ati0ns many zealous priests have spoken of certain types of "planned instruction" in the confessional. In so far as these instructions are general and the same for all they do not substantially differ from com-munity exhortations. They lack the individual element of spiritual direction. This does not mean that they do not serve a good purpose. Some priests can use them and accomplish much good by them. They do give the peni-tents some generally helpful thoughts; they do remind the penitents that the priest's time is theirs; and they are often the means of breaking down a barrier of reserve and pre-paring ~he way for personal direction. Moreover, such general adm~,nitions; given by a confessor of a religious community, are frequently very helpful in that they enable. theindividual religious to get a good start (for example, in keeping silence better), because all have been urged to do the same thing. All this is negative. It may be summed up by saying that spiritual direction is not general, but" particular, indi-vidual, personal. Its purpose is to help an individual to attain to the degree of perfection to which God is calling him. It supposes, therefore, a knowledge .of.~ the individu-al's own problems and aspirations, of his external cir-cumstances and l'iis tal.ents,~ and of the way the Holy Spirit operates in his soul. In what does direction actually consist? Father Zim-mermann sums it up in two words, "instruction and encouragement." In themselves, tl'iese words are.not ade-quate to express all the functions, of the spiritual director, but they do indicate the two principal ways in which, according to circumstances, he is to exert his influence on his spiritual charge: namely, on the intellect (by instruction), and on the wilt and the emotions (by encouragement). As for his influence on the'intellect, the director's work 189 THE EDITORS may vary from the very active function of telling the indi-vidual what to do and how to do it to the almost passive function of simply approving or disapproving the plans made by the individual. He gives pointed moral and asceti-cal advice, he answers questions, and he corrects erroneous notions. In regard to the will and the emotions, the direc-tor not only encourages, but he consoles in time of sorrow, strengthens in time of weakness, tra.nquillizes in time of dis-tress, and restrains in time of imprudent ardor. In all .these functions, the director must have regard for what he judges to be the designs of God on the soul of the individual com-mitted to his care. ¯ Need ot: Direction Rather pr'onoun'ced differences of opinion wereexpressed in our articles and communications con'cerning the need of direction for religious. In fact, there seems to have been a ¯ great deal of confusion in the discussion of this .topic. Per-haps we can avoid this confusion by referring the subject as definitely as possible to our actual conditions. ~In actual life, most of us are ordinary earnest religious,. not mystics. Hence, we consider here the need of direction for the avera~ge religious. Again, in actual 'life fe~w of us are privileged to have directors with the rare supernatural insight of a St. Francis de Sales. It- would be idle specula-tion for us to consider the need of direction, having in mind a director to whom access would be almost, impossible. Hence, we consider here direction that is normally obtain-able. With the question thus brought within the scope of our ordinary lives, we think it reasonable to uphold this propo-sition: some direction is a practical necessity for the aver: age religious to make safe and constant progress in perfec-tion. This general rule admits of exceptions. God can 190 SURVEY ON SPIRITUAL DIRECTION accomplish wonders in the soul without the aid of a direc, tor, but normally God uses.the human means of direction. Also, the general rule applies in different ways to various individuals; the degree and l~ind of help needed, as well as the frequency with which it is needed, will vary greatly. Perhaps the relativity of the need of direction can be seen more dearly by referring back to the functions of the director. " Young religious, particularly novices, are likely to need a great deal of intellectual help. They are unac-custome. d to self-study, to making appropriate resolutions; to choosing useful subjects for the particular examen; and they need guidance in these :matters, lest they waste much time and effort. Ascetical, principles are still merely the: oretical principles to them, and they often need help to see how they apply practically to their own lives. But the dependence on a director for intellectual help should certainly decrease with .the years. Religious who have finished their training and have taken their final vows should be able to plan for themselves; and .their need of the spiritual director, in so far as intellectual help is concerned, should be mainly .for friendly criticism. In other words, these religious plan their own lives, submit their plans to a director for approval or disapproval, and then occasionally make a report on the success or failure of the plan. Natu-ally, we make allowance here, even in the case of mature religious, for occasions when they face new problems or undergo special difficulties. They may need very detailed guidance on .such occasions; In regard to the need of the director's help for the will and the emotions, it is perhaps impossible to give a general rule. True, to a great extent progress in the religious life should develop emotional stability. Nevertheless, the prob-lem is largely an individual one, and quite unpredictable'. Age. does not fr~e us from such trials as discouragement, THE EDITORS loneliness, and. worr, y; indeed, age often accentuates Such trials. At various periods in our lives, most of us need sympathetic help or paternal correction lest we lose heart or' descend to low ideals. Where to Get Direction Granted the need of some direction, a question that pre-sents itself quite naturally is, "Where are we to get this direc-tion?" This question has already been answered, in so far as we can answer it, in previous issues of the REVIEW. What we have said can be capsuled into these three rules: (1) Get what you can from your superiors. (2) Among confes-sors, it isnormally preferable to get direction from the ordi-nary confessor, (3) If the ordinary confessor proves inade-quate, take advanta.ge of one or other privilege accorded by canon law. We suggest these three rules with deference to the special regulations or customs of particular institutes. Some insti-tutes provide a specially appointed spir.itual father; and the institute itself will indicate whether it is desirable that the spiritual father act as confessor or simply give extra-confessional direction. ¯ We have repeatedly mentioned the superior as a possible .source of spiritual direction, as did many of the published communications. -We think that this point calls for special emphasis, because it seems that one of the reactions to the Church's severe condemnation of obligatory manifestation of conscience has. been a swing to th~ opposite extreme, namely, that superiors are too rarely consulted even in mat-ters in which they are both qualified and willing to give advice. Either extreme is an eVil. The present ecclesiastical legislation safeguards what is of prime importance, the per-fect liberty of' the individual. Granted this liberty, much good can come to the superior, the subject, and to the family 192 SURVEY ON SPIRITUAL DIRECTION spirit of a community, from voluntary manifestation of conscience. A number of objections have been raised against insistent preference for the Ordinary confessor. Some¯ Sis-ters have pointed out that they have had almost as many ordina.ry confessors as they have lived years in religion; others have said that the ordinary is not interested, does not come on time, does not come regularly,, does not understand their life, and so forth. These are certainly practical diffi-cult. ies. They indicate cases in which a complaint might well 'be lodged with a competent authority, or in which. ifidividuals might profitably and justifiably avail them-selves of one or other of the confessional privileges given by canon law. But the dif[iculties do not detract from the wis-dom of the general rule. Many questions have be,en sent us concerning the advisability of direction by correspondence. ~Fhe general rule given by ascetical masters and, we think, confirmed by many distressing experiences, is that such direction should be either entirely discouraged or reduced to an absolute minimum. It is true that some priests have accomplished great things in this way, and that for some souls it is the only possible way of obtaining genuinely needed help. But it can hardly be approved as a normal practice. It tends t6 consume immense amounts of time, it seldom has the assur-ance of the strict privacy that intimate direction calls for, and of its very nature it is open to grave dangers of mis-understanding, both on the part of the director and on the part of~the directed. Only in rare instances is it a genuine apostolate. How to Get Direction The next logical question is: "How is one to get direc-tion?" This question has been asked often in the course Qf 193 THE EDITORS our discussion; and many bits of helpful advice have been scattered through the communications. The subject is too vast for complete development here. At best we can give only an outline, trying to incorporate the suggestions in some ready and readable form. It may be well to note that the outline will concern only confessidnal direction. ~ .We begin with three p.reliminary negatives. Don't maize "'direction" the principal purpose of gout confession. It is often said --- in fact, so often and by such reliable persons that there 'must be some truth in, it--that many religious do not know how to make a fruitful con-fession. Confession is a Sacrament. It produces its sacra-mental graces in,~ accordance witl~ the ~lisposition of the recipient. Essentially, this disposition is one of true con- .trit.ion; and perhaps the clearest sign of this cdntrition is a sincere purpose of amendment. All people, who confess ¯ frequently and have only small things to tell have p~actical difficulties on this score; there is always the danger that~ their confessions will be routine in the evil sense of this word: that is, they ~onfess with a very vague and indefinite purpose of amendment, with the:result that Penance plays a veiy slight part in .the efficacious bettering of their lives. Yet this is the principal purpose of frequent confession and it can be accomplished, even though the confessor "never gives advice. We have said that this is the first purpose of confession and in itself independent of the "spiritual direc'tion': aspect. We might add, however, that the two can be admirably combined. For instance, if the peniten~t were to tell the confessor: "Father, I want to make my confessions more fruitful, and I'd like your help in going-about it,'"this might be the beginning of the simplest yet sanest program Of spiritual direction possible for most religious. A second "don't" concerns prejudices: Don't be influ- 194 SURVEY ON SPIRITUAL DIRECTION enced b~i a prejudice against an~l '~onfessor. " TheSe preju-dices are manifold. For.instance ~ome religious think that the only one who can direct them is another religious; some think that all the good confessors belong to one religious o~der; some, on the contrary, believe that the most sy.mp~- thetic and h~lpful confessors are diocesan priests. We have l~eard/~11 opinions expressed, particularly those concerning confessors from religious orders. An honest judgment must label such opinions as prejudice. The actual facts are that good confessors can be found in fair proportions both among the religious and among the diocesan priests. Other prejudices concern individuals and arise from hearsay. This has been mentioned so frequently in the ~ommunications that it must be somewhat common, par, ticularly among Sisters. No ~onfessor should be judged by gossip; and as for the gossip itself, we feel that we could recommend many more profitable subjects of conversation. Even an unpleasant personal experience with a confes, sor should not be too readily interpreted in a derogatory fashion. One of the most difficult of all priestly works is the hearing of confessions.¯ The technique of doing it--if we may use such an expression--admits of constant improvement. The judgment concerning ask, the tone of voice see the penitent, he is whether the penitent confessor has to exercise exquisite such things as the precise question to to use, the advice to give. He cannot often unhble to judge from the voice is young or old; and at times he gets very little help from the penitent in the way of~clear and unequivocal statement. When troubles concerning other persons are mentioned, he knows that there is another side to the question, and he must give an answer that is fair to both sides. In view of such difficulties, it should not be surprising that a corifessor might occasionally make an unpleasant impression or even seem to misunderstand 195 THE EDITORS one's case. He is the minister of God; he is not God. A-final negative preparation for obtaining direction is this: .Don't expect too r~ucb froma confessor. In the com-munica. tions sent to the REVIEW, many priests expressed their opinion that the confessor should take the initiative and this in a very active way, such as, for example, asking definite questions: "Is there anything you wish to ask me?" "Can I help y.ou in any way?" and so forth. On the other hand, some priests have indicated that they do not approve of this method or at least they could not uie it. We feel justified in concluding that religious-would be unwise to expect such active initiative. Many may want it and feel that they could do better if the confessor would.make some such advance; but if they wait for. this they may never get spiritual direction. They have a right to expect the con= fessor to give help if they ask for it; also that the confessor will even give help spontaneously when something in the confession seems to call for it. These are the minimum essentials 'for all good confessqrs; but beyond these mini-mum essentials, there is a great diversity of practice. ~ ~ On the p6sitive side, the first, requisite for obtaining direction is to u~ant it. This implies a Sincere desire of progress and a willingness to do the hard work necessary for ~progress. One reason why" some confessors do not take the " initiative in this matter is that they know that many peni-ents would resent direction especially if it concerned the correction of certain inordinate attachments or humiliating faults. A second positive preparation for obtaining direction is to know what ~tou want. In other words, one should try to know oneself--one's ideals, talknts, temptations, faults, and so forth. Self-activity is necessary not merely for cooperation with direction but also as a preparation for it. In making the immediate preparation for confession, it 196 SURVEY ON SPIRITUAL DIRECTION helps much to say a prayer to the Holy Spirit, both foi one-self and for the confessor. This .is supernatural work or it is nothing. The whole purpose of it is to further the plans of God for individual souls; and, as we know, in God'~ ordinary prdvidence, He wants us to pray even for the things He is delighted to give us. The actual work of "breakifig the ice," especially with a new confessor or with one from whdm they have not pre-viously received spiritual guidance, is a serious problem for many religious. It really need not be a dread formality. Many helpful suggestions have been made in ohr various communications. One suggested ope.ning was: "Father, I should like to use my confessions as a means of making spiritual progress and of getting spiritual direction. Do you mind helping me?" Such an opening puts the priest "on the spot." If he doesn't wish to help, he must say so; and that means that he assumes the responsibility before God. He should not be hearing the confessions of religious. On the other hand, if he is willing to help, the initial difficulty of approach has been solved. Other suggested approaches were: "Father, will you please help me with my spiritual life? I have such and such ups and downs."--"I have trouble in the line of. "--"I j~ust fed the need of talking myself out."--"I know I need help, but I don't know Where to begin." The foregoing, or similar approaches, should be suffi- ¯ cient for any sympathetic priest. However, the mere fact that this initial contact has been made does not solve the entire problem. It may take some time for definite results to be produced; despite the willingness of both penitent and confessor. That is'one, reason why it is good, when pos-sible, for the penitent to have some definite plan to submit to the confessor. This plan need not be very ~omprehensive. Itmight begin with the simple attempt to make confession 197 THE EDITORS itself more fruitful; and from that it could grow out into the entire spiritual, life. Once a. begin.ning.has been made, the me~hod of carrying on the spiritual direction will have to be worked out by the confessor and penitent. In large communities the time element presents a real obstacle. How-ever, it is not insuperable. Very few penitents need direc-tion every week; a brief monthly consultation is generally sufficient. No one should resent it if the confessor were to suggest some method of spacing these monthly consulta-tions so that they would not all fall on the same day. Also, if both penit~ent and confessor understand that there is to be no beating about the bush, and if neither is offended by a certain directness of speech, much time can be saved. In his article on Cooperation with the Director, Father Coogan called attention to certain qualities that should characterize one who sincerely seeks direction. The first of these qualities, is humble candor. It is vain to ask for direc-tion if one does not wish t6 be honest, if one wishes .the director to know only One side of one's life. Along the same line, many correspondents have ~uggested that in con-fessing it is a good thing, even in regard to small faults, to give the confessor a more accurate picture of what has happened by indicating the circumstances and by confessing motives. Evidently such practices are not necessary for the corifession, but they are very helpful from the point of view of direction. It seems thai one obstacle to candor, particularly among Sisters, is an erroneous notion of charity and community loyalty. Many are under the .impression that the manifes-tation of certain difficulties regarding charity and obedience would be an unjustifiable reflection on the members of the community. This would be true if such things were recounted uselessly or if there were danger that the confessor would violate his obligation of secrecy. The danger on the 198 SURVEY (~N SPIRITUAL DIRECTION part of the confessor-is rarely preserit; hence, in ordinary circumstan, ces, the penitent may manifest everything that pertains to his own trials and faults. (Cf. Volume II, p. 141.) Father .Coogan also insisted strongly on docility. And rightly so; for it seems absurd to consult a spiritual director if one does not intend to follow his advice. However, ~this. spirit of docility does not necessarily involve blind obedi-ence, except in cases of severe trial, such as scruples, when one's own judgment is unbalanced. Normally, if one does not understand the meaning of the advice given, one should ask for further explanation rather tl~an try to follow.it irrationally. And if one ha's good reason to think that cer-tain advice would piove harmful or would not produce the desired results, one should mention this to the confessor. Such reasonable cooperation with direction is in perfect accord With humble docility. A. very practical aspect of confessional direction is the follow-up. Usually it is. better that the penitent take the ifiitiative in this. The confessor may be hesitant about referring to the past, lest he be talking to the wrong persbn. Some confessors have no di~culty in this respect, but others find it quite perplexing, even after they have heard the peni-tent's confession a number of times~ To avoid all risk,.the penitent should have a definite understanding .with the con-fessor. No one can give progressive direction without at least recognizing the case. Does it make for better cohfessional'direction if the con-fessor knows his penitents personally? Our communica-tions indicate that religibus are just like seculars in this mat-ter; some prefer to be recognized, others wish to remain unknown. In practice, this rule should .be observed: ant./ penitent who wishes the confessor to recognize him and to use his extra-confessional knowledge of him in giving direr- 199 THE EDITORS tion should make this quite clear and explicit to the cont:es: sot. Unless the penitent does this, the confessor is not likely to show any sign of recognition or take into account any of his personal extra-confessional knowledge of the penitent. , A final problem, especially practical among religioui in our country, concerns the changing of confessors. It often happens that one is just getting a good start or is going along quite nicely with one confessor,, when the religious himself is transferred or a new confessor is appointed. What is to be done? TWO extremes are to be avoided. One ~extreme is to think it necessary to give each new confessor a complete account of one's whole life history. This is surely going too far. Only in rare cases are these lengthy mani-festations really necessary for the confessor, and they are seldom helpful tc~ the penitent. On the other hand, it is not prudent to withhold all ¯ reference to the past from the confessor~ This is the other extreme. The new c6nfessor should be given a brief, but accurate, picture of thd penitent's main tendencies, and should be acquainted with the way in which, the former confessor was directing him. Without this minimum of information there is apt to be needless repetition and no real -progress. Concluding Remarks No doubt, much. remains, to be said about spiritual direction; but we think it best to close our discussion, at least fo'r .the present. Some readers may be under the impression that it is just like .many other discussions: much has been said, yet few definite conclusions have been drawn. Very likely such an impression is not v~thout foundation. Nevertheless, certainly some definite good has been accom~ plis~ed if interest has been stimulated and if some of the 200 SURVEY ON SPIRITUAL DIRECTION causes of misunderstanding and prejudice have been removed. Masters and mistresses of novices, can help to make this discussion fruitful if they see to it that their novices know hox¢ to get and cooperate with direction. Some may fihd the plan suggested by the Brbther master of novices (cf. I, p. 344) or some similar plan very useful. Superiors can ¯ help by seeing that the legitimate complaints of their sub-jects are lodged with the proper authorities and by .making it possible for their subjects to use the special privileges approved by the Church when this isnece.ssary. Some correspondents have told us that no real good can come from this discussion unless we can gdt the message to priests. This is a real difficulty, as we do not have a large number of priest subscribers. However, we know that the priest subscribers we have are interested in this project and that many of them have excellent opportunities to influence their fellow priests and seminarians. We feel sure that" they will help in preserving and propagating the useful points brought out in this discussion. PRAYERS FOR TIME OF WAR Father James Kleist, S.J. of St. Louis University, has composed a little booklet entitled The Great Prayer Noto--in time o[ War. The booklet contains a transla-tion of the Ordinary of the Mass, and translations of the proper parts of the Mass for the Twentieth Sunday after Pentecost, the Mass in Time of War, and the Mass. for Peace. To these, Father Kleist has added some special Collects relating to Divine Providence, and some ~.'ery appropriate comments and reflections. The translation of the Collects is that by Sister M. Gonzaga Haessly, O.S.U., in her Rhetoric in the Sunda~t Collects o~ the Roman Missal (Ursuline College, Cleveland, Ohio: 1938). All thd translations in the booklet are very readable and seem to us to be especially meaningful. The booklet is published by The Queen's Work, 3742 West Pine Blvd., St.Louis, Mo. Price: ten cents a copy. 201 Decisions I-Ioly . ee April .9, 1943: The Sacred Penitentiary issued a decree by which His Holiness, Pope Pius XII, grants a partial indulgence of 300 days, and a plenary indulgence to be gained once a month under the.usual conditions, for the recitation of the following prayer: :'Most Holy Trinity we adore Thee and through Mary offer Thee our petition. Grant to all unity in the faith and ,courage to profess it unwaveringly." April 9, 1943: The Sacred Congregation of Rites reintroduced the cause of ~anonization of Blessed Rose-Philippine Duchesne, of the Society of the Sacred Heart, who was beatified in 1940. This means that new favors considered true miracles have been obtained through her intercession since hei beatification, and have ~been submitted to.the Sacred Congregation of Rites. March 29, 1943: His Holiness, Pope Pius XII wrote a letter to tl~e ¯ president of the A'ssociation of Italian Youth to mark the seventieth anniversary of this Association. !n this letter His Holiness recom-mended reciprocal social concord between all rfiembers of the.associa-tion "to whateeer class or condition 6.f life they may belong; whether they ~e manual laborers or in intellectual employment, whether they be of humble families or of illustrious families and wealthy, let them love one another with Christian love as brothers." While recommending love of country, Pope Pius XII emphasized" the duty of Christians "to embrace the universal human family in the divine love of 2esus Christ, whhtever be their descent or race." tually," His Holiness stated, "love of fatherIand does not exclude or nullify the fraternal community of all peopleL nor does the mutual bond between ~11 men lessen.the love due to one's native land." December 19, 1942: The Sacred Penitentiary issued a decree in ~vhi~h'!t made. known that His Holiness,. Pope Pius XII, has granted a.plenary indulgence to persons in any city or in any other place in time of air raids, who, being contrite of heart, make a true act of love of .God, . and, being sorry for their sins, recite in any language "'2esu miserere mei" ("Jesus, have mercy on me"). The ordinary condi-tion of Confession and Communion is dispensed with; perfect con-trition is necessary and Sufficient. The indulgence may be gainedonly in time of an actual air rhid. 202 Book/ ev ews MORAL GUIDANCE. By the Reverend Edwin F. Healy, S.J.: .S.T.D., Mag. Agg. Pp. xli nL- 351. (Teacher's Manual supplied.) Loyola University Press, Chicago, 1942; $2.00. Father Healy's book c~ontains the essentials of what is ordinarily termed "the first section of Moral Theology." Two preliminary chapters explain the more important general principles of ethics and Christian morality. Subseque~at chapters treat of each of -The Ten Commandments; the Laws of Fast and Abstinence; Forbidden Books; the Duties of 3udges, Lawyers, .Doctors, Nurses, Business-men, and Public Officers. Each chapter contains topics for discussion, practical cases to be solved, and a bibliography. The Teacher's Man-ual offers the teacher plenty of material for the discussions (which generally go beyond' the text) and sound solutions to the cases. The experienced teacher could probably improve on the bibliography. Moral Guidance is primarily a.text for college students who have had general and special ethics. The author's purpose is to make the student more conscious of Christian standards of morality and to enable him to solve the practical moral problems 9f everyday life. In this reviewer's opinion, the book could be taught profitably even to those who.have not had ethics. It would also make a good study club text. Finally, and most important in so far as our readers are con-cerned, it would be a real blessing if a course like this, supplemented by an explanation of the moral obligations pertaining to the Sacraments," were made a standard part of the training of all non-clerical religious, ~ men and women. May God speed the day!~G. KELLY, S.,J. THE PATH OF HUMILITY. By the author of "Spiritual Progress, etc. Pp. 292. The Newman Book Shop, Westminster, Md., 1942. $2.00. This is an anonymous reprint of a widely appreciated treatise on humility by the great French spiritual director, Canon Beaudenom." who died in 19~ 6. Although the book takes the form of a series of meditations, grouped into five weeks, it lends itself, at least, in parts, to straight spiiitual reading, mainly on account of its crisp, li~,ely style. However," allowances must be made for some Gallic exuber-ance, particularly in the prayers. The author presents a rather thor-ough treatment of the virtue of humility, from both the natural and 203 BOOK REVIEWS supernatural points of view. He expresses sdund doctrine, displays a good deal of psychological insight, but could improve considerably in orderliness of presentation. He does not remain merely ifi the abst~ract, but shows how-humility was practised by our Lord, His Blessed Mother, and the saints. He also tells in a practical way how to make humility the basis of one's spiritua~l life and how to focus the ge:neral and particular examens of conscience upon it. All in a11, it is one of the best treatises on humility in English. The Newman Book Shop is doing priests and religious a real servic~ by reprinting this classic ~nd others out of print for some time. To have reedi~ed and modernized them would have been still more ~c.ceptable.--,A. KL^AS, S.3. ST"CHARLES BORROMEO. By the Most Reverend Ceser, Orsenlgo. Trenslated by 'the Reverend Rudolph Kraus, Ph.D., S.T.D. Pp. 340. ¯ B. Herder Book Co., St. Louis, 194:~. $4.00. The literature on St. Charles is extensive. The present work, however is not just "another biography." Seldom are a book's "credentials of such worth. Though presented to English readers (the translation is excellent) in 1943 for the first time, it has been valued as a classic in European countries for many years. Father Agostino Ge-melli, O.F.M.; in the pieface, tells us that "this biography . . . was first published~between 1908 and 1910, appearing at regular times in a.monthly review . . . Monsignor Achille Ratti was the director of this review for twer~ty-six months when he was~Prefect of the Am-brosian Library. One of his chief collaborators in the monthly in-stallments'of this biography was Father Cesare Orsenigo, then engaged in the care of souls in one of the ~most. distinguished city parishes. Monsignor Ratti became Pope Plus XI. Father Orsenigo became Apostolic Nuncio to Germany." That such collaboration on the part of Milanese ecclesiastics, scholars working just where Borromean documents abounded, and giving evidence in their subsequent lives of the profound manner in which they had been influenced and i.nspired by their familiarity with St. Charles--that such collaboration should result in a work of special value, we could confidently expect. That such h~s, in fact, been the result, the serious reader will admit. The book does not make easy reading. The author has ~acrificed whatever would serve only to capture the reader's attention: the -"human interest" tduches that¯ season the usual popular biography 204 BOOK' REVIEWS are not to ArchbishopOrsenigo's taste un'le~s they definitely h;ive more thah entertainment value. The life of the saint is presented, for'the most part, not in chronological order of events, but~as a regrouping of "the rich biographical material topically, into,cl~apters that are dis-tin'ct and complete p!ctures." Each chapter is a study rather than a narrative, and demands attentiv~ reading. Of course, St. Charles led a highly dramatic life, especially from the time of his elevation to the position of Cardinal Secretary of State at the age of twenty-two until his death as the saintly Archbishop of Milan twenty-four years later. But Orsenigo's concern is chiefly with wha~ that life meant for the Church and for the reformation of Christian life. The saint's example is set forth for all Christians, but especially for bishdps and priests-- and it is to this" group of readers that the book. is .specially recom-mended. Religious will find it full of inspiration, and many chapters of particular interest to religiods are admirably suited to community reading. A cover-to-dover reading of the book, however, is hardly advisable as a community project.--C. DEMUTH, S.,I. THE KING;S ADVOCATE. By Simone de Noaillat-Ponvert. Translated from the French by Mary Golden Donnelly. Pp. 260. The Bruce Pub-lishing Company, Milwaukee, 1942. $2.7S. The Feast of Christ the King takes on a new meaning when.one reads the life story of the remarkable Martha de Noaillat, who, as Cardinal Laurenti writes, "worked more than all others" to make t!~at feast a reality. Little was known outside France of her zealous. apostol!c Work until Simone de Noaillat, her sister-in-law, gave the world an intimate picture of this heroic and dauntless woman who overcame all obstacles to achieve her dream. Possessed of'keen intelligence, striking personality, and intense supernatural energy, Mine. de Noaillat early in life underwent, a severe trial in h~r repeated failure to sustain her health in the religious life. When iorced to return home, she found solace in a vigorous lay apostolate of charitieS, teaching, and lectures. During the persecution of the religious orders she assumed a leading r'ole in'a patriotic league of French women whose purpose was to arouse Cath-o! ics to defend their cause. But she discovered her true life work in the "Society of the Reign," which she made vibrate with life when she saw in it the possibility of promoting the establis~hmeni of a feast in honor of Christ the King. In company w~th her husband,'George 205 BOOK REVIEWS de Noaillat, Martha pleaded with bishops, cardinals, and popes until she persuaded them of the urgency of the cause she was championing. Once success had crowned her work, her joy was complete. She did not long survive the first dehbration of the Feast of Christ the King, which she attended in Rome. The biogr.apher has given many details~of Martha's life that reveal her thoroughly human side as well as her spiritual stature: her family concerns, her travels, her notes, her work during the War. There is a little stiffness.or formality in the account of Martha's life up to the time when her sister-in-law came to know her pdrsonally. Then, too, her sanctity is given such an "ivory tower" cast that one is scarcely prepared for her marriage when it comes. But once the biographer knows her as a member of her own family, the. narrative is excellent. The translator succeeds rather well for the most part in turning the original French into smooth, natural English. This book should prove especially interesting as reading in the refectory. --FRANKLIN MURRAY, S.J. JESUS AND I. Revlseci Leaflet Edition. By the Reverend Aloyslus J. Heeg, S.J. Pp. 216. The Queen's Work, SI'. Louis, 1942. I set-- $.50: 3--$1.00: 25--~-' $7.50: 100---$25.00; 1000--$200.00. The main feature of this new leaflet edition is the ificorporation of the First Communion Catechism prepared from The Revised Edi-tion- of The Baltimore Catechism. The entire text of the latter is given and is used in conjunction with Father Heeg's text, with questions and games throughout. Each lesson contains essential features of Father Heeg's well-recognized system: l) an outline picture to be colored and which is used as a focal point for teaching a particular lesson: 2) the game of "What is left out?" consisting of the very psychological method of questioning called "fill.ins"; and 3) a set of further questions which again review the child's knowledge of Father Heeg's text and the" Revised Baltimore, Use.of this booklet has "already giyen many teachers of children convincing evidence and confidence that the author is a master child-psychologist and a teacher of teachers. The text mhy be used as a correspondence course (its original pur-pose), for homework, workbooks, tests, or as a guide to the" proper method of teaching the essentials of the catechism, the meaning of the prayers and the life of Christ.---A. LEVET, S.J. 206 BOOK REVIEWS THE LARKS OF UMBRIA. By Alber~ Paul Sch|mberg. Pp. 237. The Bruce Publishing Company, Miwaukee, i942. $2.75. ~With a-storyteller'.s approach, the author sets forth a vivid nar-rative that is meant to catch the reader's attention by its freshness and dramatic effect. In this way, the tale of the little poor man ,is told again, and we see Francis of Assisi and his first companions brought' to life as. they live and a3reach the things of the Gospel, new and old. Like the larks of Umbria, Francis's much admired friends, the mir~ores sing of God and God's creation, a spectacle to men and angels in their flight to God. Thus, unlike pedantic and laborious studies which have cast .introspective gloom over the story of the earl~r Franciscans,. .this book is an ad hoc attempt to interpret in the spirit of the Fioretti, the. single-mindedness of a man who startled the contemporary world by the way he saw eye to eye with God. Many of the old legends are repealed, but there is no mistaking them for historical fact, and the author is to be highly commended for his clever animation of the dead bones of history by the infusion of .simple and lifelike tales that breathe the spirit of the Poverello. In keeping with an idyllic love story, the author has set himself to a much higher task than a repetition of well-known facts, and those who want to see the sunshine of God in their saints should find satis-faction in this artistic portrayal. Readers of this book will find the illustrations in a class of their own, and will be able to choose further reading on the subject from the appended English bibliography. --F. 3". MALECEK, S.,J. THE BETTER LIFE.The True Meaning of Terfiar;sm. By the Reverend Kil;an J. Hennrlch, O.F.M.Cap. Pp. x-~-326. Joseph F. Wagner, Inc., NewYork, 1942. $2.50. The whole inner splendor, the. excellence of Tertiarism must b~ derived from its purpose. All Third Orders Secular aim at one thing: to assist seculars, non-religious, in keeping inviolate their Baptismal promises. Tertiarism, therefore, appears as more excellent, as more appealing when seen, not in its historical or juridical aspects, but in its theology. Since Tertiarism was devised to insure the fruitfulness of B~p-tism, it is intimately connected with all the means of grace. Its the-ology, then, must be enunciated in the function of the Sacraments. Such, briefly, is the outlook taken by the author of The Better Life, 207 Book REVIEW~ His development takes the following fo~m: a section of the book is devoted to the task of showing how the Tertiary Rule is related to each Sacrament. Baptism, for example, is compared to the Third Order ritual for investment. Baptism initiates a soul into the Church: investment introduces one into an Order of penance. Promises to love God and shun the works of Satan are exacted in both rituals. Perti-nent quotations from the Tertiary Rule show h6w minute obliga-tions assumed, by Third Order member~ are really means of avoiding the effects of the capital sins. All the Sacraments are treated in this way. In addition to these sections, which constitute the body of book, there are two additional chapters and two appendices: "Making Tertiarism Known," "A Postscript to Religious," "Tertiarism in General," "Tertiarism and Catholic Action." The book will appeal most to Tertiary directors and those' already familiar with Third Orderqife. Too much previous knowl-edge of Tertiarism is presumed by the author to warrant the judgment that the general reader would find the book helpful. ~T. C. DONOHUE, S.J., FOR HEAVEN'S SAKE. By the Reverend Gerald T. Brennan. Pp. 126. The Bruce Publishing Company, Milwaukee, 1942. $1.75. Children from six to sixty love a story. Story telling is admit-tedly the most ancient of-arts and it was going on before the time of Homer. All great literature is but story telling. The Divine Teacher, 2esus Christ, in His infinite wisdom deemed it His most potent weapon in His teaching. His' stories remain unsurpassed masterpieces. In For Heaven's Sake, Father Brennan again wafts us to Angel City and spins tales of irresistible vividness and appeal; he tells true stories, outlandish stories, fairy stories, legendary stories, old stories, new stories and any other kind you can think of with an unerring instinct forthe right details.-He uses familiar names like Father Duffy, Knute Rock~ae, Aberdeen Angus, and unearths ear-catching ones, like Peewee the Frpg, Smir the Devil, and White Cloud, which of themselves will enthrall the youngster. But this book is more than stories. It contains 35.effective ser-monettes, "Little Talks for Little Folks." Each story is a point of departure for.Father Brennan's inimitable treatment df topics for mod-ern children; he solves their problems, and indicates their duties by 208 BOOK REVIEWS imiking them ~ee, l~ear, and feel the cl~ara~te~ of :his ~ stories. He stresses the Heaven of For Heaoen's Sake. A conveniefit index list~ the wide range of topics. 'This little book will be found practical and delightful by priests, Sisters, parents, children and anybody. ~A. LEVET, S.J. WE WISH TO SEE JESUS. By Paul L. Blakely,~ S.J. Pp. xi -1- 144. The America Press, New York, 1942. $2.00. "The hour will come when the last sands of our life are running out. Happy shall we be if we have spent those moments we call life with our eyes fixed., on God. In that hour we shall see Him." Since concluding his reflections on the last'Sunday after Pentecost ~with these wor

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ADVERTISEMENTS. iii Society Baboes flbri3e flfcebals Stationery The most successful designers of College and University Badges in the Country Estimates— -Designs on Application BAILEY BANKS BIDDLE Chestnut and Twelfth Streets Philadelphia, *Pa. iHary had a Little Lamb, (Stam> your Memory.) It's wool was all the go— We make it up in BUSINESS SUITS for S1 5.00 you know. These Custom-Wade Suits are popular throughout America — because they represent the very Quintessence of Nobby Dress, and are essential to every business man who cares one lota for economy and APPEAR-ANCE. Send us 6 cents in stamps, stating kind of gar-ment or suit desired, and we will forward you SAMPLES of Cheviots, Cassimeres, etc., Self-measurement rules and fashion plate. YOU DO THIS and we do the rest. Balti-more cheapest market. KEELER the largest custom producer. Full Dress Suits, Trousers, - - Frock Suits, • Overcoats, - - JOnN M. KEELER, 5 N. Calvert St. Baltimore, fid, "Suffer no longer the extortions ofloco-1 tailors. S25.0U Up. $4.00 Up. $18.00 Up $18.00 Up. OEHM'S AGME HALL @nirm Hnnm & ruinisnrm 5 and 7 W. Baltimore Street, Annex 6 and 8 S. Charles St., BALTIMORE, MD. Correspondence Solicited With Responsible Parties Desiring to Act as Agents. NEW SPRING STYLES Of Suits and Overcoats now ready at 20 to 30 per cent, under com-petitors' prices. Write for Samples and Price List. WILLIAM SMALL, DIM DQOH nnra AND BOOK DMDLX 6 WEST MARKET STREET, YORK, PENNA. w. SJSGHRODER, DEALER IN rjafrs and Caps? ^ No. 6 Balto Street, Gettysburg. IV ADVERTISEMENTS. p. D. SCHRIVER Draper, Importer, • AtfD Merchant Tailor 23 Baltimore Street, GETTYSBURG, PA. The College Mercury. Vol. I. Gettysburg, Pa., June, 1893. No. 4. THE COLLEGE MERCURY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STAFF. Editor: JULIUS F. SEERACH, '94. Associate Editors : ALBERT S. COOK, '95. FRANK E. FICK1NGER, '94. HENRY E. CLARE, 95. WALDO D. MAYNARD, '95. PAUL \V. KOLLER, '94. ROSCOE C. WRIGHT, '95. SUMNER R. MILLER, '95. Business Manager: BENJAMIN R. LANTZ, '94. Assistant Business Manager : CHARLES F. KLOSS, '94. T^n^.r-. f One volume (ten months), . . . . $1.00 lERMS-| Single copies, .15 Payable in Advance. AH Students are requested to hand us matter for publication. ' The Alumni and ex-members of the College will favor us by send-ing information concerning their whereabouts, or any items they may think would be interesting for publication. All subscriptions and business matters should be addressed to the Business Manager. Matter intended for publication should be addressed to the Editor. Address, THE COLLEGE MERCURY, Gettysburg, Pa. eONTE/NTS. EDITORIAL, 55 CHARLES S. WOLF, 56 RESOLUTIONS ON THE DEATH OF SUMNER R. MILLER, 57 THE PROGRESS OP MESMERISM, 58 AN EPISODE 59 SPECIALISM: ITS NECESSITY AND ITS DANGER, . 59 PROOF-READING—MENTAL AND MORAL, 61 PAPA H 's SOLILOQUY ON THE DAY THE KEE-MAR GIRLS WERE HERE, 62 COLLEGE LOCALS, 63 ALUMNI, 66 FRATERNITY NOTES, 69 ATHLETICS, 70 TOWN AND SEMINARY, 71 LITERARY SOCIETIES 73 E/DITO-RIAL. WITH this number of THE MERCURY, the lately elected staff takes charge of affairs. It is their desire to mirror faithfully the life and thought of the students of Gettys-burg College, and bring before them in read-able form the doings of each month. Such work, however, calls for the heartiest co-opera-tion of the student-body. We, therefore, ask you for your willing help and for contributions to its columns. Remember that THE MER-CURY is the true representative of the college, for it alone stands for the interests of the students. * * * IT is of peculiar interest to us, who are train-ing for active work in the world, to know just what sort of material the world demands. The idea is slowly dying a natural death that four years of Latin, Greek, and Mathematics will fit a man to deal with all the problems of life. Text-books and dictionaries contain ten times more knowledge on these subjects than the average student, but they are powerless to effect the solution of our daily enigmas. The world calls for more than that, it calls for men. Our learning is of no account to those around us, unless a man stands behind it. Character-is a prime necessity for a man, and here is the place to develop it, for the college is a little world with duties as real as those of the throbbing world about us. If we fail here when the test is applied, we are bound to fail when larger duties demand our attention. The world is a severe judge, and takes no excuses. We are weighed in the balance, and, if found wanting, the command comes : " Make way for a man !" To quote the words of Dr. Hulbert: " Men are in demand; not homines—animals 56 THE COLLEGE MERCURY. that wear pants—but viri, plumed knights, with swords upon their thighs," ready to battle for right and truth, and make the great world better. THE spirit of death seems hovering over our college. But a short time ago we were called upon to mourn the loss of one whose college days were nearly over, Charles Wolf. Then came the announcement of the departure of the College Treasurer, Alexander D. Buehler, a man full of years and honors. And now again we have to bow to the will of that dread power, giving up one whose whole life lay before him filled with the glorious promise of highest achievement. Sumner Roscoe Miller, a member of the Sophomore class and one of the editors of THE MERCURY, died May 30th, shortly after the hour of noon. His illness was of a short duration, and the end came unexpected, swift and terrible. Just the day before his death, all reports spoke of speedy recovery, but now such.hope is vain—his health has come to him in a happier land. But words fail the writer, and the task of telling the story of that bright life must be left to a calmer mind and a quieter heart. Grief, deep and sincere, is in the hearts of all his fellow-students, and words are slow to come when the heart quivers in pain. IN days of old, when the burden of thought was turned to things heavenly, a common belief was expressed in the words of the adage : " Cleanliness is next to Godliness;" but now that the minds of men have deigned to descend from their lofty flight and take an interest in human affairs, the thought implied finds better expression in the changed form : " Cleanliness is next to manliness." Refer-ence is made to this in order that the careless-ness, so prevalent lately, may cease, and that the rubbish which litters the campus may dis-appear. It is to our interest to appear neat and tidy to the visiting world and the Faculty. We are judged by what is seen of us, and we naturally desire favorable judgment. But to obtain such judgment we must do something worthy of it. Let us, therefore, respect the request made of us, and rid ourselves of waste matter through the proper channels. If we respect the wishes of others, we have more chances of having our own respected, and more right to claim consideration for them. * * IN the editorial concerning the glee club, which appeared in the last issue, it should have been stated that the club was granted permission to be absent from college for sixteen periods. The reason that they were not allowed to give concerts away from college this term is owing to the fact that the time granted was exhausted last term. CHARLES S. WOLF. CHARLES STORK WOLF, son of Rev. Dr. and Mrs. E. J. Wolf, was born in Baltimore, Md., December nth, 1873. He was named for and baptized by the late il-lustrious Dr. Charles Stork, and it would seem that there was transmitted to the child the same gentle and charitable spirit of the sainted man whose name he received. In his second year, he removed with his parents to Gettysburg, and resided here until his death. He began the work of his education in the public schools of this place, and was graduated from the High School with the highest record of his class in June, 1887. The following Sep-tember he entered the Preparatory Depart-ment, where he remained for two years, and entered the Freshman class in college in Sep-tember, 1889. Three years of his college life had passed and the day of his graduation was at hand, when, on April 26th, he left home to spend a few days in New York city, at a con-vention of the Sigma Chi Fraternity, of which he was a faithful and devoted member. He returned home on the evening of Saturday, THE COLLEGE MERCURY. 57 April 29th, happy and apparently in excellent health. The next morning, however, he be-came sick, and after an illness of little more than forty-eight hours, he died at 6.15 o'clock : on the morning of Tuesday, May 2d. Such are the facts connected with the brief life and sudden death of Charles Stork Wolf- He was a gentle, amiable, happy boy, scatter-ing smiles and sunshine into the lives of all with whom he came in contact. His nature was beautifully childlike in its tenderness and simplicity; his character was pure, noble, and upright. In his home he was an example of filial respect and brotherly love; in his frater-nity he was the type of loyalty and devotion ; in his class and the whole college community he was loved by all and hated by none. Among the citizens of Gettysburg he had a smile and kind word for all, knowing no dis-tinction of high and low, rich and poor; and beyond the limits of Gettysburg his friends were numbered by the score. His death came just at that period of transi-tion when the youth is passing into the man. The arena with its activities lay just before him, and in a few months he would have met the world, and dared the decrees of fate. What the future held for him we cannot say; if the boy was prophetic of the man, we believe his life would have added blessings to the world and benefit to the race. From child-hood his heart had turned longingly toward the work of the ministry, and it is not for us to predict what words of sacred eloquence and deeds of Christ-like love would have been his, had he lived to carry out his purpose. It is sufficient for us to know that God needed him and his service in some foreign part of his great universe, and that the bright boy, who so recently moved among us, still labors and loves in a broader and better life in the presence of his Father and his God. W. K. D. the death of a member of the active chapter. As we con-template the death of our young and beloved brother, Charles Stork Wolf, involuntarily we bow and say, " Truly death hath all seasons for her own." The very type of youth and health and happiness, he walked among us only a few days ago, and the thought of death was never associated with that bright face and manly form, but in a twinkling of an eye the summons came and he was taken. Charles Stork Wolf was a youth of rare and enviable qualities. His nature was bright, genial, and affable; his character pure, upright, and noble. Cheerful smiles, gentle words, and kind deeds were his constant companions. In his home he was a loving and obedient son and a kind and gentle brother. In his friendships he was true, sincere, and faithful, and in the world at large he had a heart of love and charity for all men. Only the garlands of friends rest upon his newly-made grave, and from no heart rises the curse of an enemy to distract the peacefulness of his slumber. In the death of Charles Stork Wolf, Theta chapter of the Sigma Chi Fraternity has suffered a sad and heavy loss. He became a member of the chapter early in the present col-legiate year, and during his membership his devotion to the White Cross and its interests was constant and memorable, and new lustre has been added to the emblem by his pure and unselfish life. As we gather in our chapter lodge it is hard to think of him as a " silent Sig," but the vacant chair with its drapings of mourning, the longing for " The touch of a vanished hand And the sound of a voice that is still " are sorrowful reminders of the truth. Our hearts are filled with sadness, for in the years to come we shall miss his hearty hand-shake, his cheery laugh, his happy ways. Resolved, That the chapter lodge be draped in mourning for a period of thirty days, Resolved, That a copy of this action be sent to the family of our deceased brother, spread in full upon the minutes, published in the college publications, and the Sigma Chi Quarterly. ED. W. LOUDON, CHAS. W. HUMRICHOUSE, FRANK S. LEISENRING. FRATERNITY RESOLUTIONS. 1'or the first time in the almost thirty years of its existence "as Theta chapter of Sigma Chi been called upon to mourn RESOLUTIONS ON THE DEATH OF SUMNER R. MILLER. WHEREAS, God in His all-wise providence has seen fit to summon from our midst our dearly-beloved friend and class-mate, Sumner Roscoe Miller; and WHEREAS, In his sad and unexpected death the class of '95 has lost a most talented and devoted member, and the ' ministry a most promising candidate ; therefore be it Resolved, That while we bow in humble submission to the will of Him " who doeth all things well," yet we deeply mourn the loss of him who, by his manly character and Christian conduct, had endeared himself to us; and, 58 THE COLLEGE MERCURY. Resolved, That in him we have lost one whose place can never be filled, and whose memory will ever be cherished, not forgetting that our irreparable loss is his eternal gain; and Resolved, That,as an expression of the sincere sorrow which we experience on account of this mysterious act of God, we extend to the bereaved family and friends of our departed classmate our deep sympathy; and Resolved, That a copy of these resolutions be sent to the family of the deceased, and that they be published in the College journals, Church papers, and The Millersburg Sen-tinel, E. H. WERT, W. H. FELDMAN, W. A. KUMP, W. D. MAYNARD, R. C. WRIGHT, Committee. THE PROGRESS OF MESMERISM. THE world to-day is alive with scientific investigators. Who will be the next to affix his name to the scientific roll of honor ? Such was the question that forced itself into the chemical brain of William Belshazzar Lutz but a very short time ago. Outside of compounding vile chemical mix-tures in the laboratory, the subject of mesmer- , ism has been the one absorbing topic that has occupied the mind of this gentleman for many years. Ofttimes when the bell in the tower would toll forth the silent hours of midnight, and when the rest of his college mates were wrapped in the sweet embrace of slumber, this devotee of science, with his face wreathed in smiles, would read how Joseph Smith, the great Mormon leader, had practiced the virtues of animal magnetism upon his credulous followers. Why not put this art to a more noble use ? Lengthy and deep were the medi-tations which followed, and many were the conclusions at which he arrived. His plans being formulated, the one great thing that re-mained to startle the scientific world with the results of his study was to make test of the same by practical experiment. Who should be the subject of experimentation ? This new and great difficulty now confronted him. The mesmeric ability of " Homer" Kloss, that lengthy man of antiquity, was well established. After mature deliberation, he resolved to give him a share of his confidence, and to make him the first and only partner in his mesmeric firm. These two worthy Juniors, the convolu-tions of whose brains are deeper than the teeth of a ten-foot ice saw, persuaded Freshman Carty and " Sister " Hedges to permit them-selves to be operated upon. Carty, whose will-power is remarkable, proved himself to be but a poor subject. " Sister " next seated him-self in the experimental chair, and Belshazzar, with a flourish of his hands that would have rivaled that of an Indian juggler, soon had his patient under mesmeric influence. The opera-tor softly whistled " Annie Rooney," and when the music had ceased the circus began. " Sister " performed all sorts of queer pranks. He washed his face with Sozodont. He jumped on the springs of Belshazzar's bed, and said he was riding in a Pullman palace car. He combed his hair with a broom, and put on a storm overcoat, saying that it was about time he had found his linen duster. He lathered his face with blacking, and tried to shave with a yard-stick. He imagined he was Bare's phonograph, and, when asked to hum a good old gospel hymn, he whistled " Reddy Get Your Hair Cut." He brushed his toe-nails with tooth-powder, thinking his teeth were at his pedal extremities. " Enough !" the brilliant operator exclaimed. "Now, gentlemen, allow me to remove the charm." His hands flew heavenward over " Sister's " face, but, alas, the patient only rolled his eyes and groaned. The operator was startled. Again he tried to break the spell, but a deeper groan and a more horrible rolling of eyes was the only result. The operator was unnerved. A third attempt was made, but groans and sighs that would have wrung the heart of any human being were the only response. The wildest alarm now followed. Never was there such consternation since the infernal fiends THE COLLEGE MERCURY. 59 were pitched over the " battlements of heaven." Belshazzar, naturally a religious man, gathered together all the busts of the immortal gods, and, having placed them on a copy of Clyde " Remsen's" Chemistry, prayed to each one separately. He besought Bacchus to pour some fire-water down his patient's throat and thus restore him. He tearfully asked Zeus to hit poor " Sister " with a thunderbolt and awaken him. He prayed Neptune to run his tri-dent through " Sister's " hair and electrify him out of his accursed spell. He prayed Apollo to shoot him with a golden arrow. He prayed jEolus to squash him with an Omaha cyclone. He prayed Vulcan to hit him with a brand new sledge-hammer, " but not too hard, dear Vulcan." He sought the aid of Juno, but Juno wasn't " in it." He prayed to Venus, but Venus said he had sported around the " Kee-Mar " girls, and she would have nothing to do with him. He lastly besought Minerva to grant him enough wisdom to restore poor " Sister," but Minerva did not look with appre-ciation upon the actions of such mortals as himself. Finally, in despair, he borrowed a new Columbian cent from his partner, " Homer," and, having placed it between his patient's teeth, he prayed that Charon might successfully ferry him across the hated river. But a greater surprise was in store for him. Belshazzar glanced toward the wall, and there an unknown hand was busy tracing, in bold hieroglyphics, the following terrible words: " Take him up town, set up the ice-cream, and get a Freshman to sleep with him." Only too thankful to follow some kind of directions, Belshazzar complied with the strange request, and the next day his patient was fully restored. Billy's scientific aspirations are now buried in the depths of the " Tiber." Like many other would-be scientists, he will eke out his exist-ence only as a disappointed and heart-broken man. But, what is still harder to bear, he has learned that the human heart is desperately wicked and deceitful above all things. The whole thing was a farce, for his partner was in league against him, and the joke was only brought to a beautiful termination by " Sister's " apparent innocence. " SUPER." AN EPISODE. He went to hear the phonograph, With her upon his arm ; He entertained her with his laugh, She with her eyes did charm. And when, the entertainment thro', They homeward took their way, They did not cease to laugh and coo, And much they seemed to say. She lolled her eyes, until her glance Beamed on his lovely face; And then, by some peculiar chance, Unknown to such a case, He turned and met those lifted eyes, And smiled his sweetest smile; For he did naturally surmise She loved him all the while. But next day, when the sun was bright, She, with those eyes of blue, Her lover had forgotten quite; For light made love untrue. Tho' in the dark she favored one, Yet, when it did come day, Round in the tennis-court she'd run And shout " Love thirty-Play." A. H. B., '96. SPECIALISM: ITS NECESSITY AND ITS DANGER. FIELDS of work, like fields of grain, look all green from a distance. In the general view, which is all that we commonly get of a science or an art, it is attractive, and like Hamlet we are apt to see the charms of each path so clearly that we are loth to choose one and forego all the rest. There is nothing more delightful than to take such peeps into the treasure boxes of knowledge as the maga- | zines afford. But not in such a way can one become the owner of a jewel or even tell the diamond from the paste. Yet it is often said that the periodicals are convenient forms in 6o; THE COLLEGE MERCURY. which to get the information that makes a " well-rounded man." Nothing more false! The well-rounded man is not the one who is symmetrical because of equal supcrficialty in all parts of his mind. For making a fine im-pression it is enough to converse about books which have been reviewed in the Pacific Monthly, but the habit is weakening to intellect and character. This is somewhat from the subject, but is a plea for the " man of one idea " over against the dead-level man of no idea. It is often said that a man never again knows so much as he did when he was a Senior at college, and it is because a man reaches the period then when he has just looked into the open gates of history, science, language and literature, and sees beautiful vistas of trees laden with ripe fruit. He has not yet learned of the labor of which he sees the result. He offers immense chunks of wisdom from what department you will, but after a while he begins to see that he was borrowing, and that he did not under-stand whereof he spoke. Then he wants to know something. One says to himself, I will pursue Science, and then decides that a life-time is too short for that, and says, I will learn Geology, and finding that too large, seeks to find the language of fossils. At last he begins to know something. Another will sacrifice all else to History, but how can he for himself find out anything when so much ground is to be covered ? He narrows himself to the history of Italy, but again he must take his knowledge second-hand, and finally, when he has become modest enough to confine himself to Florence or Venice, he says, this one thing I can know. And then a man becomes a power. Then he can be something more than a sponge, and leave a mark to show where he has been. Nature holds more truths ready for the dis-coverer than she has given up to Darwin. The world is learning fast, and it seems that it is learning so many new things that old tradi-tions cannot give way fast enough. Perhaps, j therefore, there will be a pause in religious in-vestigation until the Church can chew the large bite thrust into its mouth. But the energy will go into some other department. Deep dark-ness is all around us. Exploring parties go on in one direction until they are frightened by the distance they have come, then wait for the rest of men to come and occupy. Hut while they rest another party of specialists is en-larging the lighted area in another point, and so, by each individual working away at his one idea, the people get more light. It is surprising how much can be done in the knowledge of books by those who can give only surplus of time to them, if the study is specialized. Most of those who know why Shakespeare is the greatest poet that ever lived have read him from their youth up. He has been a companion of many men all through life. By giving themselves up to him, and growing into him, they have learned the secret of his greatness, have known him. What can be gotten from reading tons of criticism and ephemeral talk to compare with this intimate acquaintance with one or two great minds. By such specialization a man is developed. He reads literature as it ought to be read, namely, as thing inseparable from living, and not as a literary exercise. Hence he will be free from pretentiousness. One result of the other method is to tempt to a display of knowledge which is only on the surface. " Knowledge comes, but wisdom lingers." Objections are heard to specialism and specialists. It is said that those who give a great part of their time to either art or the pursuit of knowledge become self-absorbed, absent-minded, and egotistical. It ought not to be so. If it is the case, they are getting more than they can digest. They are apply-ing more to the surface than can be absorbed into the inner man. Ambition often drives the worker to this forcing process, and it can-not fail to have evil effects on his character. This, then, is a danger of specialism ; this is the abuse of the good thine. The man ought THE COLLEGE MERCURY. 61 PROOF-READING—MENTAL AND MORAL. to grow with his work. No matter how special his department, his acquirements ought to spread their influence through his nature j and leaven the whole. If, on the other hand, it takes the form of an outside excrescence, not only is it valueless, but also, as we are naturally more vain of the things we have ac-quired than of those we have by nature, the student fails to recognize it as a deformity, and feels pride in his borrowed glory. It is the old story of the peacock proud of his voice, j But this is only when conditions are abnormal. ' Healthy work on a chosen subject makes the mind broader, opener, greater in every way. It makes a man more capable of friendship and of higher feeling ; it raises the plane of his life. The man or woman who knows one thing has an anchor. He is no longer the slave of every doubt. He need no longer be a led-horse. He has some equipments for fighting the bat-tles of his own mind and for facing the ques-tions which assail every man. M. W. CROLL. TO the uninitiated eye, there is an air of deep mystery about the mutilated text and hieroglyphic margin of a corrected proof-sheet. The ranks of printed words have a grim and battle-scarred look, like a veteran regiment with tattered flags and ragged uniforms ; the gaps left by fallen comrades are not yet filled, and many of the survivors bear abiding marks of the stern conflict through which they have passed. The marginal corrections, in every variety of curve and angle, irresistibly suggest the bursting bombshells and bayonets keen of thrust which have wrought such havoc in the brave array. But these are only fancies ; and our supposed observer, being presumably of a practical turn of mind, soon seeks to discover a more intimate i relation between the text and the corrections —the casus belli, so to speak, which has occasioned this pitiless decimation of the soldierly ranks. A comparison of the marks in the text with those on the margin soon reveals the purport of the strange hieroglyphs, and the investigator sees how, by means of a few strokes and letters, omissions are supplied, confusions rectified, and intruders expelled, all with a view to the ultimate perfection of the text. A brief inspection will probably suffice to convince him that proof-reading is a very easy thing indeed. Yes, the typographic symbols of the proof-sheet disclose at least a part of their meaning without much difficulty to an intelligent observer; but to the mind of one who com-bines some degree of experience with his observation, the same lines and curves have another story to tell. To him they speak of that eternal patience which is yet not genius:— that patience which scans and scans again the printed lines, striving to detect the smallest error, until it seems that not so much as the ghost of a mistake can lurk within the tangled maze of words ; that patience which even then is not satisfied, but still scrutinizes each sentence over and over, going beneath the mere form of the words, not content until it has endeavored at every doubtful point to fathom the author's meaning, lest some mis-placed phrase, some intruding word, some omitted sign, should obscure the thought and frustrate the purpose of the writer. Such is the patience which perhaps of all patience sees the least result of its own toils, and has least confidence in the correctness of its own work— the keen-eyed patience of the proof-reader. But this is not all that the proof-sheet sug-gests. Strangers though most of us may be to the actual task of correcting proof, we are daily and hourly applying the methods of the proof-reader to the products of our mental activity and to the conclusions of our judg-ment and experience. The more we learn, the more deeply do we realize how much of our knowledge and belief is merely tentative—how frequently our opinions must be altered and revised, and how few of them can be depended 62 THE COLLEGE MERCURY. upon as absolutely correct in every particular. Even what we call facts are often largely relative, and the slightest change of circum-stances may introduce variations which will overturn our most careful inductions and dissipate our most ingenious theories. There is in almost all our thinking an element of un-certainty similar to the feeling of the proof-reader— a doubt that lingers after the most painstaking revision, and questions whether there may not still be somewhere an un-detected error which must be discovered and eradicated before the opinion or system of thought can be trusted. While it is unworthy of a rational being to accept a belief without good reason for its entertainment, it is equally irrational to close the mind against conviction, and to refuse, either from obstinacy or from indolence, to revise an opinion whose faulti-ness has been shown by the light of increased knowledge. The man who would rather think wrongly than incur the trouble of correcting his thinking needs to take a lesson from the proof-reader. Not only must our opinions be ever open to revision, but a similar method must be pursued in the developing of character. Our lives are not what the Author of our being intended them to be. An adverse force has twisted and marred and spoiled them, yet so artfully that we do not recognize it until we test them by the standard of the highest Truth—the only truth which is absolute. Then we cannot help seeing how faulty and incorrect our lives really are ; but it is so hard to change them ! An uncorrected proof-sheet looks so clean and fair beside the scarred face of a sheet that has been revised! As long as one does not read the former closely, the mistakes will not be noticed ; and so we are tempted to think that no one will mark our shortcomings unless our correction of them draws attention thereto. And these are the hardest of all errors to remedy—hardest to detect and hardest to elim-inate ; but if we would be true to our highest interests, we must not evade the task. We need not always perform it alone. A proof-sheet has far more chance of being correct if several readers have perused it; for one may detect what another has missed, and a third may notice what has escaped the others ; and so it is in moral proof-reading. " In the multitude of counselors there is safety." Not all persons, indeed, are willing to tell us of the faults they see in us; but as long as there are candid and truthful souls on earth, we need not fear that we will be left in utter ignorance of our defects. Happy are we if the lips that tell us of our faults be friendly ones. Nor is this the only assistance that we have. The author of a production is best qualified to read its proof, since he is so well acquainted with the form and sense of the original; and in reading the proof of our lives, we may always have the assistance of the Author, if we will. And when, at last, every error has been rectified, the corrected pages will not be allowed to remain marred and mutilated, any more than the finished book is composed of the disfigured proof-sheets. The final copy will be not only correct, but clean and beauti-ful as well; and the Author, seeing His pur-pose wrought out and His thought expressed in all its pristine perfection, will pronounce it very good. M. R. H., '94. PAPA H 'S SOLILOQUY ON THE DAY THE KEE-MAR GIRLS WERE HERE. To go, or not to go, that is the question :— Whether 'twill be better in the end to go With the pretty Kee-Mar girls from Hagerstown ; Or not to go, and run the risk that they will Think us slow: That must not be; too slow; but yet, If I should go, what would Miss H J say ? Would She permit me thus to flirt the whole day long With pretty Kee-Mar girls, and not object ? If She were only out of town to-day;—this day; That's a consummation devoutly to be Wished; but, then, she isn't—ay ! there's the rub. Dear me ! Now I almost wish that I had never gone To Middle Street until this day had passed. But Yet, we cannot always look ahead to times Of so great moment; and now I must decide. THE COLLEGE MERCURY. 63 When such grave questions stir the souls of men, No wonder that we hesitate. If I were (Inly familiar with such questions, 'twould be Far different; but as I've never gone with The girls before this year, I don't know what to Do. But, then, I am a Senior and that makes Up for all deficiencies, and Miss H will Not jilt me; for, if she did, who would translate Her Latin lessons? But conscience does make Cowards of us all. I have decided. I'll go, and if the boys Do tease me, I'll not mind it. Ha! ha! Yes, that Reminds me of a fox and a grape story I once read. 1 fully realize that I am risking Much ; but this is an opportunity of A lifetime. Some of my Kee-Mar friends are from Washington, and quite elite, you know ; much so, Tis said. And as I am a Senior of our Beloved G. C, perchance I may—, but I won't Soar too high, lest with broken pinion I fall Back crushed. But what's the use of further meditation. The die is cast. I am resolved to go. COLLEGE LOCALS. ALBERT S. COOK and SUMNER R. MILLER, Editors. AT last the long-expected and much-talked-of visit of the Kee-Mar girls to historic Gettysburg is an event of the past, and the College boy consoles himself, while he nurses his empty wallet, by thinking and talking of the fair one whose guardian angel he was on that glorious day, Saturday, May 13th. Ever since the Musical Clubs were at Hagerstown, this proposed visit has been looked forward to with the greatest pleasure and expectation. The boys were royally re-ceived and entertained by the ladies of Kee- Mar, and they were only too anxious for an opportunity to return the kindness shown them there. The disappointment of the previous week increased this desire, for it had caused many bitter sighs and " weeps." All was excitement here on the morning of May 13th. Nearly all the boys were dressed in their best, and some of those who had never been known to " dress up," except on Sunday, were " sporting around " with the others. The Kee-Marians owned the battle-field, the town, the college, the boys, " and all the ap-purtenances thereof." The fellow who didn't have a girl wasn't "in it." Many were the hearts that were broken and the tears that were shed on parting ; but the boyshavemany mementos of the happy time in the shape of photographs, etc., which will ever be a source of pleasure to them. Dr. Keedy, whose kindness made it possible for the boys to have a good time, is most warmly praised, and their fondest wishes are that he may long continue to be President of Kee-Mar College, and often repeat the visit of May 13th. On Monday, May 15th, the ladies of Wilson College, Chambersburg, visited Gettysburg. Dr. Edgar loaded the girls into hacks outside of town and did not permit the boys to get near them. It was very considerate on his part, as the boys were all "dead broke," owing to the visit on the Saturday before. Examinations are rapidly approaching, and the Seniors are busily engaged on their Com-mencement work. The general inclination of the boys for the past week or two has been to imprecate the weather, and rejoice over the absence of several members of the Faculty. 'Rah ! 'rah ! 'rah ! —'rah ! 'rah ! 'rah ! Penn-syl- va-ni-a! was replaced by 'rah ! 'rah ! 'rah ! 'rah ! 'rah ! 'rah ! 'rah ! Gettysburg ! at a recent mass meeting of the students in Brua Chapel, April 29th. A second yell, Hoo-rah ! hoo-rah ! hoo-rah ! Get-tys-burg-i-a ! was also adopted. The value of having several yells was demonstrated during the Dickinson game, as was also the necessity of practicing them before trying to give them. It is rumored that some of the boys find more than flowers on their botanical excur-sions. Grave charges against some of the pro-fessors have been floating around the college during the last few weeks. They are accused of having stolen " horses " in broad daylight during the late racing season, and their owners declare that they continue prowling around their stables. Let the owners of " blooded stock " keep a sharp lookout lest their " record-breakers " be led away during the coming races. We suggest that the owners build hedges around the entrances, and fill the inter-vening spaces with (k) erbs. He was wheeling the carriage along the back streets, the while talking to a pretty com- <*4 THE COLLEGE MERCURY. panion, and one naturally made a slight mis-take, but the occupant of the carriage belonged to a different duffer. Dr. N.—" Gas tends to escape from open vessels, because it is lighter than air." S., '94.—" Can't you keep it in by putting a cover on the bottom ?" B-» '93-—" I think we will have a thunder-storm to-day—I feel it in my head." —, '95 (unconsciously).—" Your head must be a little bar(c)ometer." The latest chestnut.—" Pappy, when will the invitations be here ?" The next latest.—" Ben, when will The Spectrum be out ?" " Good-morning, Mrs. Smith." " Good-morning." "Any ice?" "No ice." "No ice? Get up J" Prof H.(in rhetoric).—" What is the theme ?" H., '95 (after thinking awhile).—" The theme of what, professor ?" E., '95, wishes to inform his friends and classmates that he has a large supply of " in-dices rerutn " on hand. • B.,/95, junctive?' -" Doctor, what tense is that—sub- L, '94 (just finishing speech on " Cleve-land's Cabinet").—"Professor, I forgot Mr. Smith, shall I bring him in now ?" Prof. H.—" Yes, bring him in." R, '94 (translating " Die Friede wohnt in diesem Kleide ").—" In this garment priests-beasts dwell." W., '95 (translating Homer's description of Thersites).—" There was a very ugly man came from Troy. He was cross-eyed, and his other foot was lame." Dr. N.—" Mr. C, put the multiplication table on the board for me." C-i '95-—"Doctor, I don't just know what you mean." Dr. H. (in English Bible).—" Mr. H., can you give me the etymological meaning of ' transgress ?' " H-, '95-—" Handed down from generation to generation." R., 95.—" Say, Jones, where is your hornet? I want to serenade my girl to-night." S., '94 (learnedly discoursing at table).— " Yes, the German pheasants eat rye bread and are healthy." Miss B., '96.—" Look here! this book tells you ' How Plants Grow—Gray'—that must be interesting." Dr. N.—" If I should throw a piece of chalk-up in the air, would it start a train of thought in your mind ?" N., '94.—" I don't know, Doctor." We are pleased to inform all that Nick has resumed his cordial relations with Grand-mother Pitzer. Dr. B.—" Marriage is of much more import-ance than most people make it." " Homer" (emphatically—just rousing from a day-dream).—" That's right." W., '95.—" I do wish Hill would pitch some of his straight curves." Dr. N.- Mr. Kemp, what is 'specific gravity ?'" K., '94.—" Pacific gravity is when a body is in motion it remains in motion, and when at rest tends to remain at rest."—Kemp studied Neptune's Oceanic Physics before coming here. A Senior says he has a dim idea how it goes for a woman to put up her hair. We gu(e)ss he does. Dr. S.—"What are warm-blooded ani-mals?" E., '96.—" Quadrupeds, such as men and birds, are said to be warm-blooded animals." E., '96.—" I have been out to Culp's Hill all morning." S., '96.—" Looking for flowers ?" E., '96.—" No, bullets don't grow on flozucrs!' Dr. H.—" How did Aaron excuse himself for making the golden calf?" L, '96.—"And Aaron said: 'The people brought their earrings to me, and I put them in the fire, and there came out a golden lamb! " The following letter was sent to Philo. Society by O. W. Holmes as a letter of en-couragement to its members. Mr. Kuhns, who solicited the autograph, deserves high praise for his wide-awake activity in behalf of his society. THE COLLEGE MERCURY. 65 BOSTON, May 6th, 1893. DEAR SIR :—I am much pleased to hear that the students of Pennsylvania College are diligently studying the best authors of their country, and, if by their indulgence my name is found among them, I will trust it to their charitable judg-ment. It is well that they should read French and German—that they should study the Greek and Latin classical writers, but best of all that they should be well acquainted with the mas-ters of their own language—for the only tongue a man thoroughly knows is the one he learned to speak through his milk-teeth. With heartiest good-wishes, yours very truly. OLIVER WENDELL HOLMES. Y. M. C. A. NOTES. On Saturday evening, May 20th, in Brua Chapel, Mr. Walter Pelham gave his excel-lent and amusing character entertainment, under the auspices of the Lecture Course Com-mittee. The audience received, with great ap-plause, the renditions of this celebrated im-personator. The Association has authorized delegates to be sent to the Northfield Training School, and it is probable that we will be represented also at the Lake Geneva (Wis.) School. The efficiency of the local work of our Y. M. C. A. would be greatly increased if we were provided with a separate building for Associa-tion purposes. The need of such a building has been felt for some time, and a Building Fund has been slowly accumulating. We believe the cause is worthy of outside help, and all receipts from Alumni and friends will be gratefully acknowledged. Among other things of interest to the As-sociation, the delegates to the Carlisle Confer-ence of Y. M. C. A. Presidents report that our Association has a larger percentage of students engaged in systematic Bible study in classes than any other institution represented at the conference. This shows the result of the earnest and repeated efforts in this line, and is most gratifying. But from the same source we learn that our work in the cause of Christian missions has not come up to a desirable standard. It is earnestly hoped that more active interest will hereafter be taken in the cause of missions. There is need for men to carry the Gospel to the young men of foreign lands who are with-out the blessings we enjoy, and the obligation largely rests upon us. The men are ready to go, the one thing needful is funds to send them. The attendance at the devotional meetings still continue to be good, and the meetings are made both interesting and profitable. Let us all put forth every effort to keep up the good attendance during the remainder of the term, and the good results will be veiy apparent. PENNSILFAUNISH DEITSCH GESELLSCHAFT. Schon etlicha yohra hen die Studenta g'schwetst fuhn en Pennsilfaunish deitsch societie ufgriega; aber es is alia mohl darich g'falla; die Ursach wahr das sie gemehnt hen dass es net 11 f g'halta sie kennt. Now des wahr all g'schwets. Sie hen ahner a dinger uf griega kenna un die hen auschalda, un fer-was net soh eppes. Aber sacha sin now ahnister. Letscht Dinshtag Ovet, der 23sten Moy, sin sechtza deitsha tzamma komma im Briider Bortner sei Sthup undhen en organ-ization g'formed. Die sin Charter members. Es wahr en enthusiastic meeting. All die members missen deitsch schwetsa kenna, un kenn English wort is erlaubt im meeting. Die object fun die verein is, ehrst, das wir Deische, unser Mutter sproach net gohns fergessa sol-len; un, tzwet, dass wir tzamma sticha sollen in en binderlicher weg. Die officers sin: President, Briider Bortner; Vice-President, Briider Ibach ; Secretary, Briider Newcomer ; Treasurer, Briider Kump; Gahrt, Briider Menges. Die charter members sin Briiders Dundore, W. H. Ehrhart, Uhler, Ibach, Nicholas, Rudi-sill, Becker, Nipple, Newcomer, Kump, Meisenhelder, Menges, Danner, Smith, Hain, Bortner. Professor (looking at his watch).—"As we have a few minutes I shall be glad to answer any questions that any one may wish to ask." Student.—" What time is it, please ?"—Ex. 66 THE COLLEGE MERCURY. ALUM/SI. FRANK E. FICKINGER, Editor. WITH this number of THE MERCURY, a new editor of this department appears before you. It will, perhaps, be necessary to say nothing more than to reiterate the words of the former editor, in outlining the aim of the Alumni Department to be that of keeping the former graduates in closer touch with one another, with the undergraduate, and, in chief, with their A/ma Mater, and likewise to repeat his requests, earnestly soliciting all proper in-formation, both concerning yourselves and others, that you may be disposed to give. Let the Alumni Association at its Commencement meeting not fail to elect a wide-awake inter-ested man as Alumni Editor. The success of THE MERCURY depends in great part upon the attitude of the Alumni toward it, and we would therefore most earnestly hope for your hearty co-operation, sanction, and support in the June meeting. We trust we will not be disap-pointed. We are pleased to learn that the class of '78 will hold a reunion in Gettysburg, with a banquet at McCullough's cafe, on Tuesday evening of Commencement week, June 20th. Other reunions are being talked of, but as yet nothing else authentic has come to our ears. Let us have a large representation of the Alumni with us this year. Your presence is inspiring both to the professors and to the students. '39. Rev. Dr. C. A. Hay, of the Seminary, delivered the address at the laying of the corner-stone of St. John's Lutheran Church, Steelton, on Sunday. '39. Rev. P. Willard, now at Mexico, Pa., is writing a history of the Orphans' Home at Loysville, Pa., of which he was the founder and for many years the superintendent. '44. Rev. P. Anstadt, D. D., of York, Pa., will install his son as pastor of the Lutheran Church at Bedford, Pa. '48. Hon. Edward McPherson, one of the executors of the estate of the late Hon. Thad-deus Stevens, filed his report the early part of May. The bequest of $1,000 to Stevens Hall (the Preparatory Department of our college), is sustained with interest. '49. Judge Wm. McClean began his series of lectures to the Senior class on Constitutional Law last Wednesday, the 24th ult. '51. Hon. David Wills, of Gettysburg, was in attendance as delegate from the Carlisle Presbytery at the General Assembly of the Presbyterian Church which convened recently in Washington, D. C. '53. Rev. P. Bergstresser, of Middletown, Md., will not remove to Chicago as stated in the last number of THE MERCURY. '55. Philadelphia, Pa.—The day for the dedication of the new Calvary Lutheran Church, Rev. S. A. Holman, D. D., pastor, will doubtless be fixed for Sunday, June 18th. '55. Rev. Dr. Huber, professor and chaplain in the college, contemplates building a resi-dence this season on his lot, on the northeast corner of Carlisle and Lincoln Streets. '57. President C. L. Keedy, of Kee-Mar College, Hagerstown, Md., has been appointed Vice-President of the Department Congress of Higher Education to be held at the World's Fair. On May 13th, the doctor, with a party of 35 of his charming students, visited the battle-field. The Kee-Mar girls and the Get-tysburg boys are always on the best of terms, so of course—well, you know—everybody had a nice time. '59. On Sunday, May 7th, Rev. J. G. Goett-man, D. D., pastor of Trinity Lutheran Church, Allegheny, Pa., preached the third in a series of inter-denominational sermons in progress in that city on " Why am I a Lutheran ?" The Doctor's congregation has arranged for an excursion to Gettysburg in June, to be present at the college Commencement and to view the battle-field. '61. Bethlehem Lutheran Church of Har-risburg, Pa., has extended a call to Rev. I. C. Burke, of the Third Lutheran Church of Baltimore, Md. Rev. Burke has been pastor of the latter church for sixteen years. '61. Rev. J. R. Williams, of Uniontown, Md., has received and accepted a call to the Millers-town charge, Chicora, Pa., and will begin his labors June 1st. '64. Rev. H. J. Watkins, pastor of the Luth-eran Church at Lockport, N. Y., recently cele- THE COLLEGE MERCURY. 67 brated his 55th birthday, when he was pleas-antly surprised by a visit from the pastors of all the other churches in the city, accompanied by their wives. The evening was spent in a most enjoyable manner. '65. Dr. McKnight, from latest advices, is at present in Paris, having left the Mediter-ranean coast very much benefited in health. The time, till June 8th, when he sails from Southampton, will be spent in sight-seeing. His full and complete recovery is earnestly and universally hoped for by the students. '67. Rev. Charles S. Albert, D. D., of Balti-more, Md., was elected president of the Gene-ral Synod, lately in convention at Canton, O. '67. Rev. W. E. Parson, D. D., has been secured to deliver an address at the Chicago Lutheran Congress on " Liberty in the Luthe-ran Church." '68. Rev. D. L. Mackenzie lately had an article in the Sioux City Times, entitled " Now and Then." '68. We were pleased to greet on our streets, the latter part of April, Rev. R. F. McClean, formerly of New Bloomfield, Pa. (pastor of the Presbyterian Church), but now located tempo-rarily in Carlisle, Pa. Sunday evening, April 30th, the reverend gentleman preached a most excellent sermon in the College Church. '68. Rev. J. W. Richard, D. D., of Gettys-burg, Pa., will next year deliver a course often lectures on Ecclesiastical Architecture. These lectures will treat of the history and develop-ment of the Roman, Gothic, and Italian archi-tecture. '69. The opening sermon of Rev. J. A. Clutz, D. D., the retiring president of the General Synod, was published in full in the Lutheran Observe}-, and is a masterly produc-tion. Dr. Clutz has been invited to deliver an address before the Lutheran Congress at the World's Fair. '70. The Board of Directors of the German Lutheran Theological Seminary, at Chicago, have elected the Rev. G. F. Behringer, A. M., of Saddle River, N. J., professor of Systematic and Exegetic Theology in that institution. '71. Rev. D. T. Koser, of Arendtsville, Pa., with his brother, A. S. Koser, of Muncy, left home the latter part of May for an extended trip to California and through the West. '71. Rev. W. H. Dunbar, D. D., of Leba-non, Pa., will preach the Baccalaureate sermon to the graduating class of the college on Sun-day, June 18th. Rev. Prof. Jacob Yutzy, '76, of Selins Grove, will deliver the annual address to the Y. M. C. A., on the evening of gradua-tion day. The Alumni address will be deliv-ered on the evening of June 21st, by Mr. Sterling Valentine, Ph.D., '82, of Lebanon, Pa. '73. Rev. Philip Graif's congregation at Oakland, California, will in a few days break ground for their new church edifice, which will be exceptionally handsome. '74. Rev. F. W. Staley, of Middletown, has been appointed by the General Synod as its fraternal representative to the next meeting of the General Convention of the Reformed Church in the United States, to convene in Reading, Pa., May 24th, 1893. '74. Rev. J. A. Wirt, of Hughesville, Pa., was here in attendance at the funeral of his father-in-law, the late Alexander D. Buehler. Rev. Wirt will preach a sermon to the Y. P. S. C. E., of Irving College, Mechanicsburg, June 4th. '75. Rev. E. G. Hay, of Pottsville, Pa., visited his parents in Gettysburg during the first of May. '76. Rev. S. E. Smith, of Newport, Pa., after the General Synod, will spend several months in the West. '79. The corner-stone of St. Matthew's Lu-theran church, on the Manor near Buckeys-town, Md., was laid in the presence of a large congregation on April 23d. The sermon was preached by Rev. Luther Kuhlman, of Fred-erick, Md., president of the Maryland Synod. Rev. A. H. Burk is pastor loci. '79. J. B. Raby, Esq., formerly corporation lawyer for Frick Co., Waynesboro, Pa., has opened a law office in that city as a practic-ing attorney. '80. Rev. A. H. F. Fisher, wife and son, of Barren Hill, Pa., spent a week in Gettysburg the latter part of May, visiting Mrs. Fisher's mother, Mrs. Picking. Mr. Fisher speaks in terms of the strongest commendation of his people at Barren Hill. 68 THE COLLEGE MERCURY. '80. The corner-stone of Rev. M. P. Hook-er's new church edifice at Steelton, Pa., was laid on Sunday, April 30th, amid large crowds and imposing ceremonies. '80. Rev. L. B. Wolf, President of the Watt's Memorial College, Guntur, India, ar-rived in Gettysburg, Wednesday evening, May 17th, after an absence of five years. After a few days' visit among friends and relatives, he repaired to the meeting of the General Synod, leaving his family here. '82. Messiah Lutheran Church, Philadel-phia, Pa., of which Rev. M. H. Valentine is pastor, at a recent effort, raised $2,000 toward making repairs and alterations in the church edifice, which was damaged by fire several months ago. '82. The Pennsylvania Lawyer, containing abstracts of the laws of Pennsylvania, and of the postal, patent, copyright, and pension laws, with legal and business forms, is a new book-by W. C. Sheely, Esq., of this place. It is published by L. G. Firestine & Co., of Mechan-icsburg, and sold by subscription at $4 and $5 per volume of about 700 pages. '83. The Second Lutheran Church ofJohns-town, Pa., Rev. G. W. W. Amick, pastor, has built a parsonage for its pastor. '83. Rev. Wm. W. Anstadt, pastor of the Lutheran Church at Bedford, and Miss Mary Alice Hantz, were married at the residence of the bride in York, Pa., on Wednesday evening, May 3d. The ceremony was performed by Rev. P. Anstadt, D. D., '44, father of the groom. '83. Rev. H. L Yarger, of Lawrence, Kan., will address the Y. M. C. A. at Midland Col-lege, June 7th. '84. The work of Rev. L. M. Zimmerman, pastor of Christ Lutheran Church, Baltimore, Md., has received the highest commendation at the hands of the city papers. The Balti-more Herald, of May 7th, contains a three-column review of his six years of labor there. '85. Rev. L. E. De Yoe, pastor of the Mes-siah Lutheran Church, Harrisburg, Pa., preached a sermon to the G. A. R. posts of that city on Sunday, May 28th. '85. We congratulate Mr. S. S. Neely, Esq., on his appointment by the Government as statistical agent of the State for the Agricul-tural Department. Mr. Neely's duties in his new position will not be of a very onerous nature, we understand, while the attendant salary is quite a lucrative one. '86. Rev. Prof. O. G. Klinger, principal of the Preparatory Department, spent a week in New York, recently, in the interest of the col-lege. '87. Hagerstown, Md.—Rev. S. E. Bateman, pastor of St. Mark's, has been called to All Saints, Philadelphia. His success in building up a new congregation, and erecting in a grow-ing part of the city an attractive and comfort-able chapel, has brought this popular and efficient worker into deserved prominence. '87. Rev. W. F. Steck, having accepted the call extended to him by the Lutheran congre-gation of Port Royal, Pa., has left the people of his former pastorate amid universal regret. May success attend him in his new field of labor. '88. The Church of the Reformation, Balti-more, Md., of which Rev. D. Frank Garland is pastor, was dedicated on Sunday, May 21st. The exercises consisted of a dedicatory ser-mon at half-past two o'clock, by Rev. J. W. Richard, D. D, '68, of Gettysburg Theological Seminary, and a sermon at eight o'clock in the evening by Rev. J. G. Morris, D. D., LL D. Short addresses were made by the pastor, by Rev. Charles S. Albert, D. D., '67, Rev. H. F. Kroh, '84, and others. '88. Rev. C. A. Hoy, Orrstown, Pa., reports having resigned his charge on the 21st inst, to accept a new mission congregation in south-east Philadelphia. '89. Rev. S. J. McDowell was installed as pastor of Emmanuel's Lutheran Church, Fries-burg, N. J., on Sunday, April 16th, by Rev. Dr. Enders, of York, Pa. This is one of the oldest Lutheran churches in America, having been founded nearly two hundred years ago. Mr. McDowell is performing an excellent work among his people, and has earned the esteem of the entire community. '90. C. B. Fager, Jr., Geo. B. Kunkel, and Wm. H. Ulsh, received their degrees of M. D. from the University of Pennsylvania, on May 10th. We expect the gentlemen to be with us Commencement week. THE COLLEGE MERCURY. 69 '90. L. M. Kauffman, lately graduated among the first in his class from Bellevue Hospital Medical College, is practicing his profession with his father at Kauffman, Pa. He was offered a hospital appointment, but declined. '90. Rev. N. E. Yeiser and wife, recently-sent by the General Synod of the Lutheran Church as missionaries to India, arc for the present living with Dr. Kugler and Miss Fannie M. Dryden, two lady missionaries who have been there some time. '91. D. A. Buehler, now with the A. E. Footc Co., wholesale dealers in scientific books, Philadelphia, Pa., was at home in attendance at the funeral of the late Alexander D. Bueh-ler. '92. We were glad to greet again on the campus, recently, Mr. H. H. Jones, who has spent the past year in the Medical Depart-ment of Maryland University; also Mr. E. J. Cook, an ex-member of '92, who has been, during the past year, principal of Bel Air Academy. Mr. Cook expects to study law after taking a short trip to the World's Fair this summer. '93. Mr. M. C. Wright, formerly of the class of '93, in Gettysburg College, graduates this year in the regular classical course at Michi-gan University, Ann Arbor, Mich. '94. Mr. J. H. Fichthorn, who left Gettys-burg at the end of Freshman to enter Cornell, has been compelled to forego attending college, during the past term, from weakness of the eyes. '94. We were pleased, indeed, a few days ago, to once more greet Mr. R. E. Miller, who the past year has been taking private tutorship at home, under the able direction of Mr. F. E. Metsgar, '88. Mr. Miller expects to join his class again at the opening of next year. F-RATEKMITy /NOTES. PAUL W. KOLI.ER, Editor. PHI KAPPA PSI. Our symposium will be held on Wednesday, June 21st, at the Eagle Hotel. Bros. Clayball and Stitely, of Westminster, Md., helped to cheer our base-ball team on to victory during the recent game at that place. Bro. Keefer, Secretary of I. C. A. A., at-tended a meeting of that body, held at the Bingham House, Philadelphia, on May 20th. Bro. Hill, of town, paid our Chapter a visit recently. Bros. Turner, Keefer, Witman, and Russell are entered in the tennis tournament. PHI GAMMA DELTA. A new Chapter (V 7) of Phi Gamma Delta has been chartered at Trinity College. Bros. M. G. L. Rietz, '95, and Howard M. Plerr, '97, were initiated on Thursday, April 27th. We enjoyed a short visit lately from Bro. Fred. T. Howe, Ph. D.,of theBeta Mu (Johns Hopkins) Chapter, and editor of the Phi Gamma Delta Quarterly. " The Religious Element in Man " is the subject that has been assigned Bro. Blint, '90, for his Commencement thesis. Bro. Hoffcr, '94, represented us at the Pennsylvania State Convention of Phi Gamma Delta which met at the Wyandotte Hotel, South Bethlehem, Pa., May 4th and 5th. Measures are being taken for the establish-ment of an Alumni Chapter at Pittsburgh, Pa., and it is likely that a charter will be granted in the near future. Bro. David A. Buehler, '90, who at present is with the A. E. Foote wholesale scientific book firm, was in town to attend the funeral of his uncle, the late Alexander D. Buehler. PHI DELTA THETA. Bro. Cook, E. J., Principal of Bel Air Acad-emy, Md., was the guest of his brother over Sunday last. Bro. Maynard, '95, was initiated into the mystic brotherhood on the 20th inst. Bro. Gilroy, of Dickinson College, recently spent a few days in our midst as the guest of Pennsylvania Beta. Bro. Brallier will have the honor of being the Latin Salutatorian at the coming Com-mencement exercises of the class of '93. ALPHA TAU OMEGA. Bro. John W. Cable, Jr., '97, of Smithsburg, Md., was initiated April i8th, 1893. 7° THE COLLEGE MERCURY. Bro. Gco. A. Kyner, '89, attorney-at-law in Chambersburg, Pa., paid Gettysburg a fly-ing visit lately to see old friends. Bro. H. H. Jones, '92, who has been pur-suing a course of medicine at the University of Maryland, Baltimore, visited his Alma Mater on his way home. Bro. H. W. Jump, whom all will remember as the very able trainer of last year's success-ful foot-ball team at Gettysburg College, lately graduated from the medical department of the University of Pennsylvania. SIGMA ALPHA EPSILON. On the evening of the 10th inst, Pennsylva-nia Delta, the first chapter established north of the " Mason and Dixon line," was re-estab- Jished at our institution with the following charter members : John C. Grimes, '93 ; Geo. D. Danner and Jas. T. Povall, of the Fresh-man class, and Wm. R. McCartney, '97. Bro. Danner, '96, attended the Commence-ment exercises of the High School at his home, Manheim, Pa., on the nth and 12th of May. He presided over the annual meeting of the Alumni Association on the evening of the nth, held in the Reformed Church. Bro. Chas. G. Smith, '97, of Beaver Springs, Pa., was initiated on the 27th of May. Sigma Alpha Epsilon, of Gettysburg Col-lege, sends greeting to THE MERCURY. May it ever be a thorough representative of our in-stitution. Thanks to members of our sister fraternities for their congratulations. ATHLETieS. H. E. CLARE, Editor. THE present base-ball season opened April 29th with unprecedented interest. The team by its admirable playing has aroused general enthusiasm, each succeeding game raising the interest to a higher pitch. So far not a game has been lost, and the expecta-tions of the most ardent have been gratified. The sincere hope of THE MERCURY is that the season may close as auspiciously as it has opened, and from present indications we feel safe in saying that this hope will be realized. The first game of the season was played on the home grounds Saturday, April 29th, with Franklin and Marshall, but, owing to the in-clement weather, the teams were unable to play upon the grounds until 3 p. M., and as the visiting team was compelled to leave for the train at 3.30 P. M., the game was called in the second inning. Enough was seen to show what the home team could do, the score when the teams ceased playing being: Gettysburg, 11 ; Franklin and Marshall, o. On May 6th, the Indians of the Carlisle Training School played with our team on out-home grounds. The game was very close and interesting, especially during the first six inn-ings, neither side having scored a point. Then the tables turned, and the home team, by superb playing, scored six points and won the the game. Annexed is the score : GETTYSUUItG. INDIAN SCHOOL. Gies, c. f., . . Nicholas, i b., Kcefer, 3 b., . Hill.p Lcisenring, I. £, Tate, c, . . . Gilbert, 2 b., . , Hoffman, s. s., Erb.r.f.,. . . Totals, H. O. A. E. 3OOO Sh'na'do'h, 1 b., Toprock, 2 b., . Turkey,c. f., . . Lufkin, 1. f., . . Chief Eagle, r. f, Silas, s. s. and p., Taylor, 3 b., . . Eagle Feather, c, Nori, p. and s. s., H. O. A. E. O7O0 6 11 27 13 2 I Totals, 1 6 27 9 INNINGS. ■ Gettysburg, 00000041 1- Indian School o o o o o o o o 1- Summary—Earned runs, Gettysburg, 2 ; Indian School, 1. Three base hit, Turkey. Bases stolen, Gettysburg, 7; Indian School, 1. Base on balls, by Hill, 1 ; by Silas, 2 ; by Nori, 1. Hit by pitched ball, Toprock. Struck out, by Hill, 3; by Nori, 4; by Silas, 3. Passed ball. Eagle Feather. Time of game, 1.30. Umpires, Vastine and High Horse. Scorer, Keffer. All looked forward to May ioth with eager expectation, that being the time scheduled for our first game with Dickinson College. The expected day came and with it the game, but it proved to be so one-sided an affair that we were disappointed. From beginning to end Dickinson wasn't " in it." Himes made a miserable excuse for pitching, the home team knocking him all over the field to the intense delight of the spectators. The only playing done by the visiting team was in the field. Hill pitched a superb game, strik-ing out eight men. He amused himself with the visitors, three times hitting their bats, thereby giving them their three hits. When the last man was put out in the ninth inning, the spectators fairly rent the air with their cheering. .The crestfallen visitors slowly wended their way to the train that was to carry them away from the scene of defeat, while the dolefully tolling bell sent forth its THE COLLEGE MERCURY. 7% melancholy reverberations. Following is the score: GF.TTYSHURG. Gies, c. f., . . . • 3 Nicholas, 1 b., . . 2 Keefer, 3 b 3 Hill, p., ■ • ■ ■ 3 Richardson, r. f, . o Leisenring, 1. f., . 1 Gilbert, 2 b.t . . . 1 Hoffman, s. s., . .2 Tate, c, 2 Totals, . 17 16 27 13 2 DICKINSON. R. H. O. A. B. Himes, p., . o o o 4 o Davis, 1. f., . 1 1 2 o o Gilroy, 2 b., .01642 Curry, 3 b., . . - o 1 2 30 Bowman, c, .002 4 a Goodall, ib o on o 1 Lantz, c. f., . o o 3 1 1 Cramer, r. f., . . . o o 1 o c Makely, s. s., . .000 1 3 Totals, .1 3 27 17 7 Gettysburg, 4 J ° « « 3 2 2 3—'7 Dickinson, 1 o o o o o o o o— 1 Summary—Earned runs, Gettysburg, 9; Dickinson, 1. Two base hits, Hill, Nicholas, Hoffman. Bases stolen, Gettysburg, 14; Dickin-son, 2. Double play, Hill and Nicholas. Bases on balls, by Hill, 3; by 'Himes, 3. Hit by pitched ball, Gies and Tate. Struck out by Himes, 1 ; by Hill, 8. Passed balls, Bowman, 2. Time of game, 1.45. Umpires, Vastine and Vail. Scorer, Keffer. Another victory was added to our list, May 13th. After a drive of twenty-three miles over rough roads, our team met the Western Maryland College team upon their grounds at Westminster, Md., and defeated them. The game was close and interesting. Fine work was done on both sides, especially by the batteries and the Gettysburg fielders. Although the Gettysburg boys were somewhat exhausted by the long drive, they kept up their record to the end. The score was not as high as it would have been had the conditions been more equal. Following is the score: GETTYSBURG. Gies, c. f., . . . Nicholas, ib., . Keefer, 3 b., . . Hill, p., . Richardson, r. f., Leisenring, I. f., Gilbert, 2 b., . . Hoffman, s. s., . Tale, c R. H. O. A. E. WESTERN MARYLAND. K. H. O. Sellman, p., .001 Danner, 2 b., . . . o 2 2 Kurgeson, c, . . . o 1 4 Lewis, s. s., . . . o c 1 Gilbert, 1 b., . . . o o 9 Stull, 1. f. o o 3 Story, c. f. 1 o 4 Keen, r. f., . . . . o 3 1 Miller, 3 b., . . . o 1 2 score of 23 Totals, . 4 5 27 11 1 Totals,.i 7 27 11 6 | INNINGS. Gettysburg 10030000 0—4 1 Western Maryland o 1 o o o o o o o—1 | Summary—Earned runs, Gettysburg, 2; Western Maryland, 1. | Bases stolen, Gettysburg, 8 ; Western Maryland, 4. Double plays, Gies, Keefer, and Gilbert : Hoffman and Nicholas. Bases on balls, I by Sellman, 2. Hit by pitched ball. Hill. Struck out by Hill, 7; by Sellman, 3. Passed balls, Furgeson, 2. Time of game, 1.50. Umpires, Vastine and White. Scorer, Keffer. The game of May 20th with New Windsor College, on our home grounds, proved to be a very one-sided contest. Mr. Whitehill wasn't " in it" with Gettysburg's Hill. The game became rather monotonous toward the end. The home team did good playing. More need not be said—the score speaks for itself: Gettysburg, 27 ; New Windsor, 2. Much base-ball skill is developing in Prep., an example of which we had on Saturday, May 20th, when the Sub-Freshman team de-feated the Freshman team by a to 9. On Saturday, May 27th, the Sub-Freshman were again victorious. This time they de-feated the Sophomores by a score of 15 to 9. Their skill and coolness is to be commended, and Gettysburg need not tremble for her laurels for the next few years. The return game with Dickinson,.scheduled for May 24th, has been postponed to a future date. The return game that was to be played with Franklin and Marshall has been declared off on account of their team disbanding. At no time in the history of the college has so much interest been awakened in tennis. Every one seems to be infected with the fever. The absorbing topic in tennis circles is the tournament to be held during Commence-ment week. The entries for " doubles " are closed with thirty-six names. The " singles " are still open, but will be closed shortly. Practice is now in order for the preliminaries, which will be held in a week or two. At present the outlook for the tournament is very favorable, and if nothing unexpected occurs, it will be one of the most pleasant features of Commencement week. Base-ball and tennis have not entirely over-shadowed the interest in foot-ball. The appli-cants for next year's team practice weekly. Some new and promising material has been developed since last fall, and we look forward to a strong team for next year. Arrangements are being made for the Field Sports to be held during Commencement week. The sports will consist of dashes, races, jumping, kicking, throwing, etc. Mana-ger Nicklas, '94, is doing all in his power to make the affair a great success. We hope that his efforts will not be in vain. Keefer, '95, represented Gettysburg College at the annual athletic games held at Philadel-phia, May 20th, under the auspices of the Inter-Collegiate State Athletic Association. TOW/N AND SEMI/NTVRy. ROSCOE C. WRIGHT, Editor. SEMINARY. THE annual meeting of the Bible Society of Gettysburg was held April 29th. Dr. Hay was re-elected President. 72 THE COLLEGE MERCURY. Mr. Foster U. Gift, of the Junior class, will act as English Assistant to Dr. Wenner, of New York, during the coming summer vaca-tion. Rev. Ellis B. Burgess has accepted a call to Avenmore, Pa. He will enter upon his work in June. Appropriate Ascension Day services were held in the Seminary chapel, May l ith. Ad-dresses were made by Drs. Hay, Wolf, and Richard. Rev. W. Eichmann, of Westphalia, Ger-many, arrived here on the 29th of April. He studied theology five years in Germany, and came to Gettysburg to learn something about American church life. At the close of the term, he will go West to take a charge. We wish him success. Rev. C. H. Gruver has received a call from the Lutheran Church at Sparrow's Point, Md. Dr. Butler, of Washington, and Rev. H. R. Geiger, Ph. D., editor of the Lutheran Evange-list, visited the Seminary April 27th. Dr. George Scholl, Secretary of Foreign Missions, was with us April 23d. Dr. Hay delivered the address at the laying of the corner-stone of St. John's Lutheran Church, at Stcelton, April 30th. Mr. J. Braren, of Holstein, Germany, a member of the Middle class, expects to go West this summer to do mission work among the Germans of Nebraska. Drs. Valentine and Wolf are delegates to the General Synod. Rev. A. Stewart Hartman, Secretary of Home Missions, has appointed Mr. A. C. Stup as missionary for the summer vacation to Riverside, Cal., and Mr. A. A. King to Bangor, Pa. Messrs. Axe, Bergstresser, Hesse, Dunlap, and R. B. Wolf, have been appointed as colporteurs for the Pennsylvania Bible Society. On Sunday, May 21st, Rev. D. Frank Gar-land's church, in Baltimore, was dedicated. Dr. Richard preached the dedicatory sermon. Rev. F. S. Schultz has received a unanimous call to Morellville, a suburb of Johnstown, Pa. Dr. Richard entertained the Senior class of the Seminary at his home, Thursday evening, May 18th. A very enjoyable time is re-ported. Rev. Wolf, the missionary who recently returned from India, addressed the students, Sunday morning, May 21st, on "The kind of men needed in the foreign field to-day." The address was an excellent one, timely, and full of many important suggestions. Rev. Wolf intends to remain in this country about three months. TOWN. April 30th was the one hundredth anniver-sary of the independence of the Reformed Church in the United States, that body having separated from the church in Holland, April 30th, 1793. Rev. Barkley delivered an his-torical sermon in Trinity Reformed Church in the morning. Mrs. Harriet Brown Krauth, widow of Rev. Dr. C. P. Krauth, the first President of Gettys-burg College, died April 27th. S. S. Neely, Esq., has been appointed statis-tical agent of the State for the Agricultural Department. Arrangements are being made for the semi-annual encampment of the Department of Pennsylvania, G. A. R., at Gettysburg, July 15th to 21 st. Large delegations from the De-partments of New York, Maryland, and Dela-ware are expected. The New York monument in the National Cemetery will be dedicated July 3d, the anni-versary of the battle. That State has ap-propriated $50,000 for the transportation of the Governor and staff, members of the Legis-lature, and surviving veterans. THE COLLEGE MERCURY. n A distinguished party, consisting of General James Longstreet, General E. Porter Alexan-der, artillery leader of the Confederacy, General Mahone, of Va., Major-General O. O. Howard, of the U. S. Army, Generals Sickles and Tre-main, of New York, Governor Pattison and Auditor-General Gregg, of Pennsylvania, visited the battle-field April 28th-2C)th. On May 6th the oratorical contest between six members of the College Prohibition Club was held in the Court-House. This contest is preliminary to the State Inter-Collegiate Prohibition Contest, to be held at Harrisburg, June 6th, to which the winner will be sent. The winner at the State Contest will take part in the National Contest to take place at Chi-cago. The following is the list of the contest-ants, and the subjects of their respective orations: I. O. Moser, "Our Public School System ;" O. O. Leidich, " Monopolies ;•" M. Kemp, " The Effects of Prohibition on Na-tional Character;" L. F. Miller, " Arbitration vs. War;" W. D. Ernest, " The Curse of the Nineteenth Century;" C. E. Sanders, "Pro-hibition the Safeguard of our Social Fabric." The judges, Dr. Swartz, and Revs. Black and Good, decided that Mr. Sanders was the win-ner of the contest. THE MERCURY extends congratulations. Dr. Geo. E. Reed, President of Dickinson College, delivered the Memorial Day oration at Gettysburg. The electric railway company is meeting with much opposition. The pike companies brought suit, claiming that if the electric road was built it would interfere with traffic over their roads. This was settled by paying the pike companies $100. Recently the veterans have taken the matter in hand. Not wishing to see Devil's Den, Peach Orchard, Valley of Death, and other places of historic interest defaced by the blasting and filling in for the road-bed, they are petitioning the Secretary of War to prevent a further desecration of the battle-field. The railway company maintains that the new road will not mar the scenery at the foot of Round Top, and that the battle lines will remain intact. The War Depart-ment sent Major George B. Davis, Advocate General Judge of that department, to look over the proposed route. The decision of the Secretary of War will doubtless be based upon his report. Rev. Hugh Gilchrist has accepted a call to the Presbyterian Church. At the recent session of the State Medical Society it was decided to hold its next meet-ing at Gettysburg. We are again called upon to note the death of one intimately connected with the college. On Friday morning, May igth, Alexander D. Buehler died after a very short illness. Mr. Buehler succeeded his father as Treasurer and Trustee of Gettysburg College 37 years ago. During his long residence in Gettysburg he was identified with the Gas Company, the Adams County Fire Insurance Company, and the Water Company. Since 1867 he has been one of the proprietors of the Star and Sentinel. A large circle of friends will mourn his depar-ture. He bequeathed $2,000 to the college. On Thursday, May 18th, Hon. Chris. Magee, of Pittsburgh, and State Senators William Flinn, Walter Lyon, Wm. Penn Lloyd, Grant Herring, and Samuel Steele were here to look over the battle-field. Senator Flinn is the author of the bill giving electric roads the right of eminent domain. LITE-RTVRy SOCIETIES. WALDO D. MAYNARD, Editor. OWING to so many attractions out-doors, there is not so much interest manifested in society work as there should be. This is a matter to be regretted, for our work in the literary societies is of so much importance that 74 THE COLLEGE MERCURY. we cannot afford to neglect it. The time and labor required for preparation in this work is but comparatively little, so much the more is it needful then that we should not shirk our work when we are on the programme for per-formance. Let us then arouse ourselves to greater activity and make our society work of as much importance during the spring term as any other term of the year. With a little self-denial and restraint this can easily be done. Nearly all of the men in college now belong to the societies. This is very encouraging, but the members should keep at work until every man belongs to a society. PHRENA. NOTES. Phrena. has made valuable additions to its library, over 50 volumes of standard works having been purchased recently. The following will be the contestants in the Junior Oratorial Contest, to be held during Commencement week: Messrs. Lantz, Bush, Barndt, and Stahl. Mr. R. N. Stahle, '97, has been elected a member of Phrena. The following action has been taken by Phrena. upon the death of one of its members, Mr. Charles S. Wolf. WHEREAS, God, in His all-wise providence, has seen fit to remove from our midst Charles Stark Wolf, a true and faith-ful member of Phrenakosmian Literary Society; and WHEREAS, In this sudden departure from a life, rich with promise, we deeply mourn our great loss of one who has always been a loyal Phrena.; therefore, be it Resolved, That in his untimely death we have lost an active worker, an ardent supporter, and a congenial asso-ciate ; and also Resolved, That though his seat be vacant, and we shall meet him no more here, we have the assuring hope and belief that our loss is his infinite gain ; and Resolved, That though we are saddened by the loss of our associate, recognizing that His ways are not our ways, we bow in humble submission to Him who doeth all things well; and also Resolved, That a copy of these resolutions be presented to the family of the deceased; that they be recorded in the minute-book of the society ; and that they be printed in the college journals, church and town papers. VIRGIL R. SAYLAR, FLAVIUS HILTON, EDGAR SUTHERLAND, GELLERT ALLEMAN, ROSCOE C. WRIGHT. PHILO. NOTES. Philo. has finished its course in the discussion of authors. The society was very successful in this new undertaking. The hall was crowded every evening, while this plan was pursued, by the people from town as well as by the students. The following noted authors were some of those considered : Tennyson, George Eliot, Oliver Wendell Holmes. Fifty volumes of standard works have been added to the library, and a committee has been appointed to re-catalogue the books in the library. The following have recently been elected members of Philo.: Messrs. Ibach, '94; Wiest, Madara, Hoffman, Feldman, '95 ; Shaar and Heindel, '96; Smyser, Lutz, Culp, McCartney, Misses Tipton and Hess, '97. Oliver Wendell Holmes and Mrs. H. B. Nixon were elected honorary members. On Friday, May 26th, Philo. Society elected new officers to attend to her business. The officers elected were as follows : President, D. W. Van Camp ; Vice-President, W. A. Kump ; Recording Secretary, G. Z. Stup; Treasurer' W. B. Duttera ; Critics, J. F. Seebach, F. H. Bloomhardt, R. W Mottern ; Janitor, H. D. Newcomer. Philo. will hold its preliminary to the Junior Oratorial Contest on June 9th. A maiden fair of Boston town, Whose hose were azure as her eyes, Who'd ranged the scale of all the fads, Woke in my heart the god of sighs; She loved me, and I thought to hear Some erudite endearing name, But no, the learned darling called Me " lovie-dovie," just the same. —Life. ADVERTISEMENTS. Wanamaker's. Sporting goods of every sort. Sporting wear of every sort—Coats, Trousers, Caps and such a gathering of Shoes for every indoor or outdoor game as was never before seen in America. And Wanamaker prices—as low as anybody's, very likely lower than any-where else. ATALANTA was the swiftest girl of antiquity. The myth has come true to-day in a Wheel. Our ATALANTA is a Bicycle as fast, as strong, as simple as any on the market; faster, stronger, simpler, safer, better than most of the "first-class" machines. And lighter—weight Z°V\ l°s- But the best part is the price—$120 for a bang-up $150 Bicycle ! JOHN WANAMAKER. PROFESSIONAL CARDS. SEND FOR CATALOGUE OF NEAR. BALTIMORE, IVID, This widely known, thoroughly equipped, and extensively patronized School will open its 41st Annual Sesson, Sept. 13th, 1893. All the Departments of a High Grade Seminary. Address, Rev. J. H. TURNER, A. M., Principal, LUTHERVILLE, MD. CH^LlES S. DU^iCR^, '82, ATTORNEY AND COUNSELLOR-AT-LAW, Baltimore Street, GETTYSBURG, PA. CHRS. E. STAflLtE, '87, ATTORNEY-AT-LAW, Baltimore Street, GETTYSBURG, PA. DR. CHAS. B, STOUFFER, OFFICE, STAR AND SENTINEL BUILDING, GETTYSBURG. PA. ftWber's Drag Store, Baltimore Street, GETTYSBURG, PA. Prescriptions Carefully Compounded. matest Styles ii} Hats, Shoes, AND Gents' Furnishings, R. M. ELLIOTT'S. N. B.—Stiff Hats made to Fit the Head in two minutes. A. D. BUEHLER&CO., Headquarters for B©©^s a^d Brags, Stationery and Blank Books. LOWEST CASH PRICES- VI ADVERTISEMENTS. DECKER BROTHERS' PIANOS. Absolute .Evenness of Touch, Richness and Brilliancy of Tone, Extraordinary Singing Quality, Unequaled Workmanship, Power of Standing in Tune longer than any other Piano made, are among the characteristic qualities of DECKER BROS. PIANOS, 33 Union Square, Heuu York. Used in Philo. Hall at Gettysburg College. GO TO C.A.BLOCHER'S Jeujelpy Stove fot» Souvenir * Spoons, . Sword * PTVins, &c. DKEKA Fine Stationery and Engraving House, 1121 Chestnut St., Philadelphia. J^pari-rnS a SPecraTty. COLLEGE INVITATIONS CLASS STATIONERY SOCIETY STATIONERY PROGRAMMES, BADGES WEDDING INVITATIONS VISITING CARDS BANQUET MENUS DIPLOMAS AND MEDALS Post Office Corner, Centre Square, STEEL PLATE ENGRAVING FOR FRATERNITIES, CLASSES AND COLLEGE ANNUALS. All work is executed in the establishment under the personal supervis-ion of Mr. Dreka, and only in the best manner. Unequaled facilities and long practical experience enable us to produce the newest styles and most artistic t fleets, while our reputation is a guarantee of the quality of the productions of this house. ADVERTISEMENTS. Vll R. H. REININGER, Merchant % Tailor. * & X *c THE BEST WORK AT THE LOWEST PRICES. Suits from $12.00 to $40.00. Pants from $4.00 to $12.00. NEXT DOOR TO POST OFFICE, UP-STAIRS. CENTRAL SQUARE. PETE THORNE, Shaving $ Hair Cutting Parlors. Pl-RST eLASS 7VRTISTS. CENTRAL SQUARE. AJVIOS EC^EHT, DEALER IN FLEMMING & TROXEL, Billiard AND Pool 'Rooms. BALTIMORE STREET. Hats, Shirts, Shoes, Ties, Umbrellas, Gloves, Satchels, Hose, Pocket Books, Trunks, Telescopes, Rubbers, Etc., Etc. AMOS ECKERT. SPECIflli TO STUDENTS. Fine Tailoring. JOSEPH JACOBS, Merchant Tailor, Shambersburg Street, (Mow Eagle Hotel) GETTYSBURG, PA. Red Front Cigar Store R. H. RUPP, Proprietor. flo. 8 Baltimore St., Gettysburg. The place for a fine Cigar or a good chew. Solid Havana filler, 5 for 25c. An elegant article. A FINE ASSORTMENT OF PIPES AND SMOKING MIXTURES. j V111 ADVERTISEMENTS. ESTABLISHED 1876. PE/NKOSE MgE-RS, \Y/dTCHndKER ™ jEWELER. Liarge Stock of LUatehes,Cloeks, Jeuuelpy, etc., on Hand. That Man is Out GETTYSBURG SOUVENIR SPOONS COLLEGE SOUVENIR WHO BUYS HIS BASE BALL, . BICYCLE, . . LAWN TENNIS -^2-3 10 BALTIMORE STREET, GETTYSBURG, PA. Students' Headquarters IS AT J. R.STINE & SONS CLOTHING STORE The Cheapest Clothing and Gents' Furnishings in Gettysburg. 1 IP-OUTING, ELSEWHERE . THAN AT . YACHTING AND BOATING SUPPLIES, A. Q. SPALDING & BROS. CHICAGO, NEW YORK, PHILADELPHIA, loS Mnclison St. 243 l'.roatlwny, 1032 Chestnut St. MERCHANT TAILORING DmTLEflELD LlVERT. Rear of Washington House, Opposite W, M. R. R. Depot. GETTYSBURG, PA. ^~ All Kinds of Teams. Good Riding Horses. A SPECIALTY. COME AND SEE US. J. R. 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In the present essay, I will examine the traces of coexistence between the Muslim and Christian world in architecture and literature, using the examples of the mezquita, or 'mosque', and the most important novel of Spain, Don Quixote of la Mancha (1605;1615) by Miguel de Cervantes Saavedra. This study incorporates an interdisciplinary approach that utilizes historical, literary, and architectural methods to explain the dual function of the margin— its architectural function in the Mosque and its narrative function as used in specific chapters from Cervantes's novel. Furthermore, I will show how the architectural margin of the wall of the mosque was familiar to Cervantes's readers who lived in Spain and this familiarity allows Cervantes to exploit the metaphorical meaning of the literary margin as architectural margin. A metaphor establishes an equivalency between a pair of images; the best-known example of which belongs to Ezra Pound, the founding leader of Imagism (1912-1923). This is a school of poetry that endorsed clarity of expression and simplicity through the use of precise visual imagery. The best known metaphor is Pound's own, in which faces are compared with petals in the poem, "In a Station of the Metro": The apparition of these faces in the crowd: Petals on a wet, black bough. Through his architectural and literary metaphor, Cervantes covertly expresses his personal beliefs about multiculturalism that could not be directly expressed for fear of censorship by the Inquisition. ; Winner of the 2020 Friends of the Kreitzberg Library Award for Outstanding Research in the Senior Arts/Humanities category. ; In the Margins of Literary and Architectural Discourse: A Comparison of Arabic Commentary in Cervantes's Don Quixote and Moorish Architectural Inscription Pablo Picasso: Don Quixote, August 10, 1955. Internet: Public Domain Alexandra Parent SP 415: Seminar on Don Quixote Professor Stallings-Ward 28 February 2020 1 Introduction The history of the Iberian Peninsula is a rich one, filled with influences from the entire European and Asian continents over time. When we think about Spain, there is one defining factor that distinguishes her from the rest of Europe: the presence of racial, ethnic and religious influence from Africa, and, resulting therefrom, a unique moment in world history: the confluence of three major world religions in one geographical place. Christianity, Judaism, and Islam once flourished side by side in mutual tolerance and economic interdependence in the Andalusian region of southern Spain, known as 'Al-Andalus,' in the High Middle Ages. Tolerance of others who are different, as Maria Rosa Menocal points out, is the underpinning of this unique historical coincidence and the essential component for the development of science, philosophy, medicine, urbanization, and hence trade and commercial prosperity.1 The Jews and Christians of Muslim Andalusia flourished economically and culturally under the Umayyad, whose dynasty (661-750) was transplanted from Damascus to Cordoba by Abd al-Rahman (756- 1031) after a civil war between two rival Caliphates. These three religions borrowed language and architecture from one another leaving traces of their coexistence, not surprisingly, within the architecture and literature of Spain. In the present essay, I will examine the traces of coexistence between the Muslim and Christian world in architecture and literature, using the examples of the mezquita, or 'mosque', and the most important novel of Spain, Don Quixote of la Mancha (1605;1615) by Miguel de Cervantes Saavedra. This study incorporates an interdisciplinary approach that utilizes historical, literary, and architectural methods to explain the dual function of the margin— its architectural function in the Mosque and its narrative function as used in specific chapters from Cervantes's 1 Menocal, The Ornament of the World. 2 novel. Furthermore, I will show how the architectural margin of the wall of the mosque was familiar to Cervantes's readers who lived in Spain and this familiarity allows Cervantes to exploit the metaphorical meaning of the literary margin as architectural margin. A metaphor establishes an equivalency between a pair of images; the best-known example of which belongs to Ezra Pound, the founding leader of Imagism (1912-1923). This is a school of poetry that endorsed clarity of expression and simplicity through the use of precise visual imagery. The best- known metaphor is Pound's own, in which faces are compared with petals in the poem, "In a Station of the Metro": The apparition of these faces in the crowd: Petals on a wet, black bough.2 Through his architectural and literary metaphor, Cervantes covertly expresses his personal beliefs about multiculturalism that could not be directly expressed for fear of censorship by the Inquisition. My essay is divided in three sections. In the first section, I will present a historical overview of Muslim presence in the Iberian Peninsula. In the second section, I present a survey of Muslim Architecture in Andalusia based on the results of a photographic study of architecture I did while visiting Spain during study abroad. I survey the presence of Muslim architecture found throughout Andalusia, placing particular emphasis on the function of the margin in the design of the walls of the mosque reserved for the calligraphy that features citations of scripture from the Holy Koran. The margin, although small in size compared to the rest of the entire structure of the mosque, is as I will show, actually the most important part of the mosque. In the third section of my essay, I analyze the literary margin treated in the episode of the lost manuscript in Volume I: Chapters Eight and Nine of Cervantes's Don Quixote. I will look at 2 Judith Stallings-Ward, Gerardo Diego´s Creation Myth of Music: Fábula de Equis y Zeda. London: Routledge, 2020, 175. 3 the coexistence of the Christian and Arab writers in Cervantes's Don Quixote. The collaboration between Cervantes and Cide Hamete Benengeli allows Cervantes to establish a metaphor between the architectural margin of the mosque and the literary margin of the manuscript as the place for covertly expressing his esteem for multiculturalism and his condemnation of the expulsion of the Moors by national decree; a ploy he uses to escape censorship by the Inquisition. The play with spatial perspective (margin vs center) and the severance of the manuscript (with the lost section recovered in the market of Toledo) establishes the architectural and narrative metaphor that recalls the physical and cultural coexistence between Muslims and Christians valued by Cervantes. In addition, I examine how Cervantes extends this metaphor to also evoke the rupture of that coexistence through expulsion of the Moors, which Cervantes believed broke the backbone of the country. Part I: Historical Overview of Muslim Presence in the Iberian Peninsula The invasion of the Iberian Peninsula began with one young man named Abd Al- Rahman, the son of the Arab family ruling Damascus in the east—the Umayyads. However, during a civil war, his family was massacred, and his escape left him the sole survivor. He fled through North Africa into Cordoba where he began to establish himself as the Caliph, or ruler.3 After the Visigoth monarchy fell, Muslim control dominated the Iberian Peninsula. From 711 through 1492, Islamic society had a long and profound presence on shaping Spanish culture until the Christian kings unified the country. By 716, almost all of Iberia, with the exception of the far northwest and mountainous regions, was under Muslim control and the province was name 'Al- Andalus'. By naming the country in this manner, it directly opposes the 'Hispania' title that the 3 BBC Worldwide Learning, The Moorish South: Art in Muslim and Christian Spain from 711-1492. 4 Romans gave the peninsula, foreshadowing the enmity between the religions of Islam and Christianity.4 Abd Al-Rahman sought to recreate his cultural roots here in Iberia. The peninsula was dominated by the Umayyad dynasty, who had no affiliation to the eastern Muslim dynasties at the time, and were met with little to no resistance from the small groups of Christians still living in the peninsula. As demonstrated in Figure 1, the conquering forces came through Northern Africa and thus were also comprised of Berber forces from that region. By 741, there were approximately 12,000 Berber forces, 18,000 Arabs, and 7,000 Syrians entering through the Southern tip of the peninsula. This totaled anywhere from 4,000,000 to 8,000,000 living in the Iberian Peninsula at the time.5 6 Islam and Christianity under Islamic Rule By the mid eighth century, the population of Iberia had grown exponentially and became more diverse both racially and religiously. Although Muslim forces had conquered what remained of the Visigoth territories and established themselves as the dominant, ruling power, a 4 O'Callaghan, A History of Medieval Spain, 91. 5 Phillips and Phillips, A Concise History of Spain. 6 Alchetron.com. "Umayyad Conquest of Hispania - Alchetron, the Free Social Encyclopedia," August 18, 2017. https://alchetron.com/Umayyad-conquest-of-Hispania. Figure 1: Depiction of the route of Abd-Al Rahman and the subsequent conquests of the Muslim Empire. From Internet: public domain.6 5 majority of the population living in Iberia was still Christian. This undoubtedly posed issues for the Moorish rulers who practiced Islam. As a result, conversion became a necessity for Christians. It is important to distinguish between the upper and lower class when discussing the notion of conversion. Many Visigoth royalty, nobles, and influential families saw it in their best interest to convert and to do what they could to join the new rulers in an effort to pursue political advantages.7 Yet, the majority of Iberia was home to lower class Hispano-Roman Christians who converted out of survival. Despite this, many of the people in this situation retained their Christian faith while adopting Muslim customs like learning Arabic so as to appease the rulers. The name given to these people are mozárabes, or 'Mozarabs', meaning 'Muslim-like'.8 A Christian writer noted the following about Christians living under Islamic rule in 854: Our Christian young men, with their elegant airs and fluent speech, are showy in their dress and carriage, and are famed for the learning of the gentiles; intoxicated with Arab eloquence they greedily handle, eagerly devour, and zealously discuss the books of the Chaldeans (i.e. Muhammadans), and make them known by praising them with every flourish of rhetoric, knowing nothing of the beauty of the Church's literature, and looking down with contempt on the streams of the Church that flow forth from Paradise ; alas ! The Christians are so ignorant of their own law, the Latins pay so little attention to their own language, that in the whole Christian flock there is hardly one man in a thousand who can write a letter to inquire after a friend's health intelligibly, while you may find a countless rabble of kinds of them who can learnedly roll out the grandiloquent periods of the Chaldean tongue. They can even make poems, every line ending with the same letter, which displays high flights of beauty and more skill in handling metre than the gentiles themselves possess.9 It is evident from this passage that the Christians admired the Arabs for the type of civilization they created. The Mozarabs recognized that the Arabs had something to offer them in terms of literature, character, and even language. This demonstrates that on some level, there was an 7 Phillips and Phillips, A Concise History of Spain. 8 Phillips and Phillips. 9 Alvar, Indiculus luminosus; quoted from Arnold, The Preaching of Islam; A History of the Propagation of the Muslim Faith, 137-138. 6 acceptance of Muslim culture and practices which set the foundation for the incorporation of Islamic architectural styles and writing styles to be continued after the Christians' reconquering of Iberia. Christian Kingdoms and "La Reconquista" When the Muslim forces conquered Iberia, they were not able to infiltrate the regions in the north. These regions were not seen as an apparent threat because they were isolated, poor, and not heavily populated, so the Moors did not make a vigilant effort to convert or control these Christians.10 However, the Christian states organized themselves into kingdoms and solidified their control in northern Spain by the mid-twelfth century before moving into Southern Spain during the fourteenth and fifteenth centuries. The progression of the Christian kingdoms' conquests can be seen in Figure 2. 11 At the height of the reconquest, there were seven individual Christian kingdoms within the peninsula: Asturias, Galicia, Aragon, Navarre, Leon, Castile, and Valencia. Each of these kingdoms had their own struggles trying to gain territory, power, and recognition. The Kingdom 10 Phillips and Phillips, A Concise History of Spain, 55. 11 "Reconquista+General.Jpg (1600×914)." Accessed February 19, 2020. http://4.bp.blogspot.com/- ofiGywz891k/TzynBPnsc7I/AAAAAAAAAok/ECNzH3rSp3E/s1600/Reconquista+General.jpg. Figure 2: Timeline of the Christian King's Reconquest of the Iberian Peninsula. Internet: public domain.11 7 of Navarre was largely under the control of the French to the north and did not have much to do with the conquering of other Spanish Christian kingdoms, let alone taking a stance on combating the Arab south. However, not only were the Christian kings working to overthrow the Islamic caliphate and reconquer Iberia from the Muslims, they were all vying for control amongst themselves. In the tenth century, Alfonso III expanded into the regions of Galicia and Leon slowly gaining more territory and strengthening his Christian kingdom to combat the Moors. The kingdoms of Castile and Leon unified in 1085 and then under the kingship of Alfonso VI, they conquered Toledo.12 Toledo is situated where the Moorish Al-Andalus and the Christian kingdoms of Castile and Leon border each other, so the conquering of Toledo was a push in the right direction for the Christian kings' ultimate goal of expelling the Moors from Spain. In the northeast, Alfonso I of Aragon began consolidating his power and conquered Zaragoza by 1134, and joined with Barcelona in 1137 to form the Kingdom of Aragon. By this point, the Muslim empire was facing many issues in trying to run their territories and were slowly losing their sphere of power in the south. King Fernando III of Castile was able to penetrate Al-Andalus and conquer the Andalusian cities of Cordoba and Seville in the mid-thirteenth century. So, when the two kingdoms of Aragon and Castile prevailed over their Christian counterparts, they were left with only the Emirate of Granada as their last steppingstone to banish Muslim rule from the peninsula. King Fernando II of Aragon and Queen Isabella of Castile married in 1469 and this consolidated the royal authority of Spain.13 In January of 1492, the city of Granada fell to the Spanish forces and this ended the 780 years of Muslim control in the Iberian Peninsula. This was the final act of La Reconquista and the beginning of the age of Los Reyes Católicos or 'The Catholic Kings.' King Ferdinand and Queen 12 Phillips and Phillips, 306. 13 Phillips and Phillips, 116. 8 Isabela ruled into the first few years of the sixteenth century, which is marked as the beginning of the Spanish Inquisition—a judicial institution that was used to combat heresy in Spain. Islam and Christianity under Christian Rule Islam first began to submit to Christian rule during the period when the Christian kingdoms were all building up their states and conquering each other in the eleventh century. When Toledo was captured in 1085, allowing the Muslims to stay was crucial to the economic stability and the intellectual advancement of Christian society.14 With the expulsion of the Moors came the expulsion of their religion and began the institution of Christianity, more specifically Catholicism. The immediate issue that the church saw after the reconquest of Spanish cities was the need to introduce their ecclesiastical structure, so they began to assign bishops to these major cities in addition to creating two new ecclesiastical provinces.15 This rapid organization and dispersion of the Catholic religion in previously Islamic territories was not good news for those Muslims still living in Spain after the reconquest. The Christians could not simply expel the Muslims because in some places they made up the majority of the population and were an integral part of the economy for the country.16 Muslims who continued to live under Christian ruler adopted the name mudéjares or 'mudejars' in English. This name is derived from the Arabic word mudajan meaning 'permitted to remain' with a colloquial implication of 'tamed or domesticated.'17 Ironically, the same way the minorities were treated under Islamic rule, to include Christians, was now how the Muslims were treated under Christian rule. The Mudejars would practice their religion, law, and customs in addition to being permitted to continue their 14 Watt, A History of Islamic Spain, 150. 15 O'Callaghan, A History of Medieval Spain, 488. 16 Watt, A History of Islamic Spain, 151. 17 Watt, 151. 9 craft so long as they paid a tax. It was not uncommon for these minority groups to distinguish themselves by dressing differently and even inhabiting different quarters of town. During the thirteenth and fourteenth centuries, a period known as the Mudejar age, it is evident that there is a culture common to both Christians and Muslims, and that coexistence, to the point of assimilation, was possible. However, it is important to note that the Christians, being the dominant power, were selective in what they chose to assimilate. The most evident piece demonstrating assimilation is the artistic productions, both architecturally and literarily. It was obvious that incorporating the Muslims into society was necessary and beneficial, but towards the end of the fifteenth century, economic disparages were becoming obvious and the Mudejars were the wealthier of the two groups. This jealousy and animosity led to a growing prejudice of Mudejars and once Ferdinand and Isabella unified the peninsula, they turned this prejudice into policy. The previous flirtation of religious tolerance was coming to an end, but due to the policy written for the surrender of Granada, many people of Islamic faith were briefly safe in 1492, so these religiously intolerant policies attacked other groups, namely the Jewish factions of the country. This period of brutal intolerance is known as the Inquisition, and it drastically influenced Spanish society for the years to follow, to include Miguel de Cervantes's Don Quixote of La Mancha. Part II: Survey of Muslim Architecture in Andalusia Moorish architecture is something that when one sees it, they know it. It is a mixture of oriental and occidental to create a recognizable and unique form of architecture. There are certain staple architectural features that help make this style so well-known and are also the features that other cultures adopt simply because of their beauty. Some of these features include 10 stone parapets with Islamic crenellations, horseshoe windows and doors, towers sometimes evoking a minaret, domes, arches, slender pillars, and many of these features were typically constructed with alternating colors of yellow and red brick and stone.18 The following figures demonstrate these architectural features. 18 Kalmar, "Moorish Style: Orientalism, the Jews, and Synagogue Architecture," 73. Figure 4 (above): The series of arches and horshoe shaped doors. Taken by Alexandra Parent in the Royal Alcazar in Seville, Spain. January 31, 2018. Figure 5 (below): The classic Islamic crennelations and attention to detail that characterizes all of Islamic architecture. This is also exemplatory of the domes that were utilized in Moorish architecture. Taken by Alexandra Parent at the Royal Alcazar in Seville, Spain. January 31, 2018. Figure 3: The slender pillars and open courtyards. Taken by Alexandra Parent at the Alhambra in Granada, Spain. February 23, 2018. Figure 6: The Torre del Oro or Tower of Gold located in Seville, Spain. Exemplifies the use of towers and minarets in Islamic architecture. Taken by Alexandra Parent in Seville, Spain. April 12, 2018. 11 19 These features are apparent throughout all the everyday buildings within the cities of Al- Andalus, but they also came together to make great, exceptional buildings. One in particular is the Great Mosque in Cordoba. This was built when the religion of Islam was only a century old, so it is renowned as one of the first mosques ever built. This mosque is truly grandeur in architectural style in addition to sheer size. In Islamic faith, it is forbidden to depict Allah, or any religious figure, so the traditional methods of using a painting to inspire religious awe was not possible, thus allowing for architecture to take its place. As seen in Figure 7, the rows of archways are seemingly never ending and absolutely uniform. 20 The architectural margin of the mosque (Fig 8 and Fig 10.D), which Cervantes metaphorizes with the annotation of Dulcinea written on the margin in Don Quixote, refers to the most important part of the mosque: the inscriptions. In the Islamic religion, as aforementioned, worshipping any idols or to depict Allah, Muhammad, or any other important religious figures 20 "The Mosque-Cathedral of Cordoba (Spain)." Accessed February 19, 2020. https://www.turismodecordoba.org/the-mosque-cathedral-of-cordoba-spain. Figure 7: The Great Mosque located in Cordoba, Spain. Known for the uniformity and neverending archways and pillars. From Internet: public domain.20 12 through paintings are prohibited. So, the role of the inscriptions becomes the most important and revered part of the mosque much like the depiction of Jesus on the cross is worshipped by Christians. This is because the inscriptions are the holy words of the Koran. The phrase most 21commonly inscribed in these architectural margins are 'only Allah is victorious.' The metaphor Cervantes makes between the architectural and literary margin is developed to a second degree with the handwriting in the margin of the manuscript being Arabic calligraphy. This can be compared to the inscriptions in the architectural margin of the mosques, which are also written in Arabic calligraphy. This type of writing is very distinct from Western modes of writing because the purpose of Arabic calligraphy is "no como un medio utilitario de 21 Fernando Aznar, La Alhambra y el Generalife de Granada. Monumentos, 12. Figure 10: Architecture of the Mosque21 (from left to right and top to bottom): A) ataurique B) interlacing decoration C) calligraphy in the margin of the wall with scripture "Only Allah is Victorious". Also shown in Fig 11. D) horseshoe arc E) muqarnas F) half horseshoe arcs G) arc with muqarnas H) column with crowned capital Figure 8 (above): The horsehoe shaped windows and use of alternating colors and very detailed crennelations. The Arabic calligraphy can be seen above the windows. Taken by Alexandra Parent at the Alhambra in Granada, Spain. February 23, 2018. Figure 9 (above): Fig 8 on a closer scale to better see the calligraphy 13 comunicación entre los hombres sino como un medio sagrado de comunicación entre Dios y los hombres," meaning, it is not like a utilitarian means of communication between humans, but rather a sacred means of communication between God and men.22 This type of calligraphy that Arabs place in the margins of their mosques obviously have religious value and is called caligrafía cúfica or 'Kufic calligraphy' as is shown in Figure 11. 23 The text written in Arabic calligraphy in the margin of the wall of the mosque is epigrafía. It is present in all mosques and throughout the royal palace known as La Alhambra in Granada. As Fernando Aznar explains, "El texto tiene gran importancia en la decoración. Frases que ensalzan a Alá, o que hace referencia a las bellezas del lugar donde se encuentra, ditando a veces a los constructores de cada zona, se reparten por todos los muros de la residencia real."24This quote says that text has great importance in the decoration of the buildings, and that the phrases that praise Allah, or that refers to the beauties of the place where Allah is located, are all throughout the royal palace. It amplifies the important role that language has in religious symbols. 22 "La Caligrafía Árabe." 23 "Arabic Inscription." Alamy. Accessed February 24, 2020. https://www.alamy.com/stock-photo-arabic-inscription- carved-in-a-palace-wall-of-the-alhambra-in-granada-17181753.html. 24 Fernando Aznar, La Alhambra y el Generalife de Granada. Monumentos, 12. Figure 11: An example of Kufic calligraphy. The style of the Arabic writing in this image is classically used in Islamic mosques to state the word of Allah from the Holy Koran. This is the architectural margin. From Internet: public domain.23 14 Moorish Architectural Influence Under Christian Rule As the Christians slowly began organizing themselves into kingdoms and conquering Moorish cities in Al-Andalus, two incredibly different cultures met each other. As previously stated, an assimilation of sorts was taking place by the Christians who were adopting Islamic practices and other elements of their culture. Architecture was one of these elements that Christian rulers not only preserved, but in some cases built from bottom up utilizing these inherently Moorish styles. Using the example of the Mosque of Cordoba, it is important to note that in the middle of this Islamic prayer hall, there is something unknown to Islam; a Catholic Cathedral (Fig. 12, 13, and 14). This addition was made in the sixteenth century after the Moors were abolished from Iberia. The rulers who erected this cathedral demolished the central columns in order to make room for the Christian edifices, however, Charles V recognized the gravity of this action and how it drastically changed the ambiance and historical significance of this architectural feat. This cultural vandalism by the Christians is symbolic of the enforcement and imposition of their religion onto a different group of people. This theme is also apparent in the literary works of the sixteenth and seventeenth centuries to include Don Quixote of La Mancha by Miguel de Cervantes. Figure 12: Located in the middle of the Great Mosque of Cordoba. Christian, gothic architecture meeting with Islamic architectural styles. Taken by Alexandra Parent. January 31, 2018. 15 An example of Mudejar work is the Cathedral of Seville, built after the demolition of a mosque, in order to increase the power of the Christian rulers. The architectural style of the building is very European and gothic with high vaulted ceilings and stained glass.25 As a statement piece for Christianity in former Islamic Spain, it is not expected for one to find traces of Moorish architectural influence, but there is. The Cathedral was built by Christian architects, so there was no lack of qualified Christian craftsmen, however there are qualities inherently Moorish that make its way into this grand architectural achievement. As depicted in Figure 15, the high altar in the Cathedral is adorned in so much detail that it mimics the Moorish tendency to not leave any blank space. The incessant ornamental decoration style that was a part of Islamic Spain bled into and permeated traditional Christian and European styles of architecture making its way into the very soul of Christian craftsmanship. Although the Christian Spanish rulers 25 BBC Worldwide Learning, The Moorish South: Art in Muslim and Christian Spain from 711-1492. Figure 13 (right): Christian altar located in the middle of the Great Mosque of Cordoba in Spain. Taken by Alexandra Parent. January 31, 2018. Figure 14 (left): Example of Christianity inserting itself into Muslim architecture. Taken by Alexandra Parent. January 31, 2018. 16 erected this cathedral as a statement to assert their religious dominance, the Moorish aesthetic had already made its way into the minds of the architects of that era. In addition to this, the minaret attached to the Cathedral of Seville, La Giralda (Figure 16), is evidence of this as well. The construction of this minaret concluded in 1568 and is the twin tower to the city of Marrakech. Having begun construction in 1184, La Giralda is host to the visible mixing of Moorish and Christian culture. Through the stonework, inscriptions, and different styles used, La Giralda is evidence of this assimilation of cultural and architectural practices. 26 Perhaps the most notable architectural feat in regard to Moorish influence on Christianity is seen in the Real Alcázar, or Royal Alcazar. At first glance, it is a very distinct Moorish-looking building in terms of architecture; it contains the classic Moorish archways, courtyards, crenellations and pillars (Fig 17 and 18), so it would be reasonable to conclude that it was 26 "Cathedral of Seville. Aerial View." Accessed February 24, 2020. https://seebybike.com/blog/must-see-cathedral-and- alcazar-of-seville/cathedral-of-seville-aerial-view/. Figure 15 (right): The altar located inside the Cathedral of Seville. Known for it's incredulous detail and extravagant style that is suspected to be a result of lingering Moorish influences. Taken by Alexandra Parent. January 31, 2018. Figure 16 (left): An aerial view of the Cathedral of Seville. It includes many influences of Morrish architecture to include the large tower known as La Giralda, the minarets all over the building, and the many domes that make up the cathedral. From Internet: public domain.26 17 constructed under Islamic rule. However, Christian king Peter of Castile, also known as Peter the Cruel, commissioned the Alcazar as his royal palace in the fourteenth century. He made the Alcazar identical to the architectural stylings of the Spanish Middle Ages. So, the question arises as to why a Christian ruler would deliberately choose Islamic decoration? The answer is that it comes down to power. By appropriating the Islamic art and traditional expressions, the Christian ruler projects a sort of authority over the minority subjects.27 The Moorish expressions of wealth and power are understood differently than traditional Europeans, so by creating something that the Muslim population would recognize as powerful, Peter the Cruel wielded a sort of power over the Mudejars. 27 Fernández, "Second Flowering: Art of the Mudejars." Figure 17 (left): The courtyard of the Royal Alcazar. Despite being built by a Christian king, it has many, if not completely full of, influences from Islamic architecture. Note, the pillars, the archways, the courtyard, the crennelations. Taken by Alexandra Parent. January 31, 2018. Figure 18 (right): The Royal Alcazar in Seville, Spain. This wall has both Christian and Islamic influences. Note the differences between the lower floor and the second floor of the archways. The bottom is much more functional and plainer, like traditional Christian architecture whereas the top portions are much more detailed and colorful such as depicted by Islamic architecture. Taken by Alexandra Parent. January 31, 2018. 18 Part III: The Literary Margin Treated in the Episode of the Lost Manuscript in Volume I: Chapters Eight and Nine of Cervantes's Don Quixote When reading Don Quixote, the reader is frequently taken off the main narrative path involving the adventures of the main characters, the knight and his squire Sancho Panza, and led down secondary narratives involving encounters with characters who interrupt the main narration with tales of their own stories of love, captivity, and triumph. The complexity of the narrative shows the novel to be an amalgam of many different short novels, much like the way of the river Amazon, which is fed by many smaller rivers, at the heart of which is Cervantes's parody of books of chivalry. Nevertheless, the one unchanging constant is the way the novel opens a window onto the life and times of the man who wrote it. Cervantes's novel reflects his lived experience rooted in multicultural society whose heterogeneity was the source of Spain's economic and agricultural well-being. Cervantes saw the well-being of his country destroyed by the Hapsburg dynasty's religious intolerance and persecution of minorities who did not convert from their Jewish or Muslim faith. Cervantes himself was of Jewish ancestry. His father was a surgeon, a vocation known to be practiced by Jews. Cryptic references to his Jewish ancestry appear in the portada, or cover page of this novel. For example, the phrase from the book of Job—after darkness light is hoped for—and references to their inability to worship on the Sabbath appear in the first chapter of the novel; a day when the Jewish population must be in duelos and quebrantos, or 'pain and suffering'. While a student, Cervantes was arrested and ordered to have his right hand cut off for allegedly shooting a man who had insulted his sisters. Cervantes escaped punishment by fleeing to Italy from where he joined the Holy League (an alliance among the Vatican, France, and Spain) in the Battle of Lepanto, a major battle against the Turks in the waters of the 19 Mediterranean, during which Cervantes lost the use of his left hand. After his distinguished military service in this major victory against the Turks, Cervantes was taken captive and held prisoner for five years in Algeria. His profound understanding of the Islamic world of the Maghreb, as the northern region of Africa is known, is reflected throughout Don Quixote. Upon return to Spain, he obtained work as a tax collector tasked with gathering funds throughout Andalusia for the construction of the Spanish Armada. His detailed knowledge of the geography and customs of Southern Spain is reflected throughout the novel as well. Cervantes's experiences from his military expedition against the Turks, his years in captivity in northern Africa, his travels through Andalusia, and his Jewish ancestry can be added as another factor that forged the broad multicultural perspectivism formed in his novel. As a student, Cervantes was taught by Lope de Hoyos, a known follower of the Dutch humanist philosopher Erasmus of Rotterdam. Erasmus criticized the empty ritual of the Catholic Church as well as its intolerance for Christians, especially followers of Martin Luther, who sought an unmediated religious relationship with God; one that did not require mediation by a Catholic priest. The teachings of Erasmus, an intellect who denounced the hypocrisy of the Catholic Church and its persecution of minorities and different versions of Christianity, are embraced by Cervantes and find expression in a covert manner in Don Quixote (II: 22-23).28 The episode of the lost manuscript (Volume I:8-9) reflects the perspective of multiculturalism and diversity Cervantes gained from the life experiences outlined above. Chapter eight is first and foremost about Don Quixotes's iconic battle with the windmills, the most well-known episode of the novel. Don Quixote's illusion leads him to believe that the windmills were originally giants that have been transformed into windmills by his enemy, the 28 Judith Stallings-Ward, "Tiny (Erasmian) Dagger or Large Poniard? Metonymy vs. Metaphor in the Cave of Montesinos Episode in Don Quixote." 20 wizard Freston, to cheat Don Quixote from a victory in battle against them. The deception of the knight conveys Cervantes's use of humorous parody to denounce the books of chivalry whose fantasy version of reality has brainwashed Don Quixote. A subsequent adventure in this chapter reveals Don Quixote has another lapse of reason. He believes that a Basque woman travelling to Seville, preceded by two Benedictine friars who are not in her party, and surrounded by her own men on horseback, is a princess being kidnapped. Upon observing once again his master's mind in the grip of delusion, Don Quixote's squire Sancho Panza replies, "This will be worse than the windmills."29 This foreshadows the battle that Don Quixote will ultimately have with the Basque. At the end of Chapter eight, we are left with both men having their swords unsheathed and raised at each other, but then the narration of the story abruptly stops. The narrator, a literary form of Cervantes inserted into the story by the real historical Cervantes, begins to speak directly to the reader as if in an informal conversation with them to convey that the end of the scene and the rest of the history are missing.30 This narrative style continues into Part II, chapter nine when the narrator begins a search for the missing manuscript. In this chapter we are brought to Toledo and the narrator brings the reader through the Alcaná market. The narrator Cervantes tells the story of his journey to find the manuscript in the market and how he comes across a young boy trying to sell him some notebooks, old torn papers, and other small commodities. Cervantes is inclined to pick up a certain book that the boy has and realizes the script on the front is in Arabic. Since he could not read Arabic, he finds a Morisco aljamiado, so called for their ability to speak both Arabic and Spanish, who can help translate the manuscript. It was not difficult to find this person and soon Cervantes flipped to the middle of the book and asked the Morisco to translate. Cervantes points out the availability of translators of 29 Cervantes, Don Quixote, 62. 30 Cervantes, 65. 21 all classic languages in the market, thus underscoring the advantage of multicultural spaces such as the markets of Spain. As the translator--the Morisco aljamiado--began to read the page, he laughed at something written in the margin: it stated, "'This Dulcinea of Toboso, referred to so often in this history, they say had the best hand for salting pork of any woman in La Mancha.'"31 The narrator immediately knew that this was the missing manuscript he was looking for, so he had the Morisco read even more. It is then that the reader learns the novel was originally written in Arabic by the Arab historian Cide Hamete Benengeli. Narrator Cervantes commissions the Morisco to translate the entire novel, paying him in "two arrobas of raisins, and two fanegas of wheat," so that the story of Don Quixote and Sancho Panza can be continued.32 This process of translation of the original manuscript from Arabic to Spanish is now the source of the narrator Cervantes's history of Don Quixote, and it is a collaboration between the literary Christian "Cervantes" and the original Arabic author Cide Hamete Benengeli, delivered through the translator. The reader is now being told the story through someone else's eyes and mind. The novel descends into a rabbit hole of authorship in which, ironically, the new lens is a Morisco translator. This metaphor demonstrates that true Spanish history is written as a compilation between Christianity and Islam, not one or the other, thus demonstrating historical Cervantes's disdain and disapproval of the expulsion of the Moors. Rather, Cervantes displays the importance and necessity of diversity and multiculturalism. The true author, historical Cervantes, also establishes a metaphor between the literary margin, in which the literary Cervantes discovered the novel was indeed Don Quixote, and the architectural margins of the mosque. Cervantes does this in a very clever and implicit manner, 31 Cervantes, 67. 32 Cervantes, 68. 22 otherwise he would be severely censored. Through this implied metaphor of architectural and literary margins, Cervantes is able to write a novel that has commentary to covertly express his condemnation of the Moors and announce his glorification of multiculturalism. The focus of attention placed on the margin of the manuscript wherein Arabic commentary is written calls to mind the architectural margin of the mezquita, or 'mosque', in which the Arabic calligraphy is written. The comparison between the textual margin of Cervantes's manuscript and architectural margin of the walls of the mosque would be easy for the readers of Cervantes's day to recognize given the prevalence of Muslim architecture throughout Spain, as my survey in the first part of this essay shows. Furthermore, the handwriting in Arabic by the Arab historian easily calls to mind the calligraphy used for citations from the Koran. The Arabic commentary—associated with the authoritative word of the Koran placed in the margin of the walls of the mosque—second guesses the religious purity of Dulcinea, the object of courtly worship by the Christian knight. When the translator points out the Arab historian's commentary in the margin of the manuscript, that 'the Lady Dulcinea has the best hand at salting pork,' he taints her purity by placing her in contact with a food source that is considered polluted for Muslims. The comment casts Dulcinea in tainted light. The Arab historian's questioning of religious purity occurs in tandem with the questioning of the authority or authorship of the history of Don Quixote. The literary Cervantes is a Christian writer, but he is not the true author of the original manuscript; the Arab historian Cide Hamete claims true authorship; and Dulcinea is not the pillar of religious purity she is perceived to be. The play with the double meaning of the margin (textual vs architectural) occurs with the play of spatial perspective between margin vs center. The reader sees through Cervantes's use of the metaphor as a multicultural perspective that questions the absolute status of Christian 23 authority and Christian purity. The play with meaning and perspective in Cervantes's treatment of the margin in chapters eight and nine may be taken to one final and third level of development. The margin, shown to be central in connection with the ruptured or severed manuscript, is a covert expression for Cervantes's esteem for the contributions to Spanish society by the Muslim population of his country and his condemnation for their expulsion by governmental degree from Spain. In the eyes of Cervantes, this broke of the backbone of Spain's culture and economy since the Arab population made up an incredibly large portion of the Iberian Peninsula. Cervantes accomplishes this by, not only changing chapters, but beginning a whole new section of the novel. Part I concludes with chapter eight and the pending battle between Don Quixote and the Basque, then Part II begins with the narrator Cervantes informing the reader of his journey to find the rest of the novel. Being wary of the censorship that plagued others during the Inquisition, Cervantes chose this metaphorical approach to convey his true sentiments about the situation of Spain at this moment in history. This rupture in Don Quixote's history is reflective of the moment in Spain's history where law has been decreed to banish something so inherent to the nation itself: the Moorish people. By placing these episodes side by side, Cervantes invites the reader to compare the delusion of the Hapsburg imperial vision and its expulsion of the Moors with the episode of the windmills. The blindness of Spain's government seems even more laughable than Don Quixote's own misguided attack on the windmills. Cervantes's play with the margin allows him to express his views on multiculturalism in an indirect manner that allowed him to escape censorship by the Inquisition. The Inquisition was not savvy enough to realize that this profound division between Part I and II is symbolic of the division of tolerant Spain into an intolerant Spain. After Cervantes 24 died, the Inquisition did censor and expurgate a passage that was considered too directly stated. In chapter thirteen, Don Quixote is once again declaring his servitude and attesting to the beauty of his beloved Dulcinea of Toboso. In his description to Vivaldo, he uses a Petrarchan metaphor, a very classical and renaissance style of poetry, to describe Dulcinea. Don Quixote states (Volume I:13): "Her tresses are gold, her forehead Elysian fields, her eyebrows the arches of heaven, her eyes suns, her cheeks roses, her lips coral, her teeth pearls, her necklace alabaster, her bosom marble, her hands ivory, her skin white as snow, and the parts that modesty hides from human eyes are such, or so I believed and understand, that the most discerning consideration can only praise them but not compare them."33 While eloquently put, Cervantes is nonetheless making references to the private areas of Dulcinea's body and thus was censored by the Catholic Church in 1624 after his death; they dared not censor him before since his novel made him so beloved by the people. Cervantes was too clever to have to follow the rules. His questioning of authority was apparent from the very opening words of the novel when he writes, "[s]omewhere in La Mancha, in a place whose name I do not care to remember…"34 Cervantes conveys how exact places and names are all arbitrary and are not relevant to the novel. This echoes Cervantes own questioning of authority and Spain's religious Inquisition going on that persecuted the Moors and other minorities alike. 33 Cervantes, Don Quixote, 91. 34 Cervantes, 19. 25 Conclusion The religious tolerance and interdependence between minorities of Al-Andalus, which are reflected through the architecture of Andalusia and also underscored in Cervantes's Don Quixote through the metaphorical treatment of the literary margin in the episode of the lost manuscript, seems evermore elusive today. In light of the divisiveness and racism rampant in our society that mars efforts toward multiculturalism and diversity, such as those undertaken at universities like Norwich, tolerance seems like the impossible dream that is the object of the quest of the chivalrous knight Don Quixote. 26 Bibliography Arnold, Thomas Walker. The Preaching of Islam; A History of the Propagation of the Muslim Faith. New York: C. Scribner's sons, 1913. http://archive.org/details/preachingofisla00arno. Aznar, Fernando. La Alhambra y el Generalife de Granada. Monumentos Declared of World Interest by Unescco. Mariarsa:1985. BBC Worldwide Learning. The Moorish South: Art in Muslim and Christian Spain from 711- 1492. Documentary Film. The Art of Spain: From the Moors to Modernism, 2009. https://fod.infobase.com/p_ViewVideo.aspx?xtid=39408. Cervantes, Miguel. Don Quixote. Translated by Edith Grossman. 5 edition. New York: Harper Collins, 2003. Fernández, Luis. La Historia de España en 100 preguntas. Madrid, Spain: Ediciones Nowtilus, 2019. https://ebookcentral.proquest.com/lib/norwich/reader.action?docID=5703133&ppg=1. Fernández, María Luisa. "Second Flowering: Art of the Mudejars." Saudi Aramco World, The Legacy of Al-Andalus, 44, no. 1 (February 1993): 36–41. Harsolia, Khadija Mohiuddin. "Captivity, Confinement and Resistance in Mudejar and Morisco Literature." University of California, Riverside, 2016. WorldCat.org. https://search.proquest.com/docview/1849025713?accountid=14521. Kalmar, Ivan Davidson. "Moorish Style: Orientalism, the Jews, and Synagogue Architecture." Jewish Social Studies 7, no. 3 (2001): 68–100. "La Caligrafía Árabe." Accessed February 21, 2020. http://www.arabespanol.org/cultura/caligrafia.htm. Maíz Chacón, Jorge. Breve historia de los reinos ibéricos. 1a. edición. Quintaesencia ; 6. Barcelona: Ariel, 2013. http://catdir.loc.gov/catdir/enhancements/fy1313/2013369841- b.html. Menocal, Maria Rosa. The Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain. Reprint edition. Boston: Back Bay Books, 2003. O'Callaghan, Joseph. A History of Medieval Spain. 1st ed. Ithaca, New York: Cornell University Press, 1975. https://ebookcentral.proquest.com/lib/norwich/detail.action?docID=3138541. 27 Phillips, William D., and Carla Rahn Phillips. A Concise History of Spain. Cambridge Concise Histories. Cambridge: Cambridge University Press, 2010. https://library.norwich.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true &db=e000xna&AN=490553&scope=site. Raquejo, Tonia. "The 'Arab Cathedrals': Moorish Architecture as Seen by British Travellers." The Burlington Magazine 128, no. 1001 (1986): 555–63. Sheren, Ila Nicole. "Transcultured Architecture: Mudéjar's Epic Journey Reinterpreted." Contemporaneity: Historical Presence in Visual Culture 1 (June 1, 2011): 137–51. https://doi.org/10.5195/contemp.2011.5. Stallings-Ward, Judith. "Tiny (Erasmian) Dagger or Large Poniard? Metonymy vs. Metaphor in the Cave of Montesinos Episode in Don Quixote." Comparative Literature Studies. 43.4 (2006) special issue: Don Quixote and 400 Years of World Literature. 441-65. Stallings-Ward, Judith. Gerardo Diego´s Creation Myth of Music: Fábula de Equis y Zeda. London: Routledge, 2020. Urquízar-Herrera, Antonio. Admiration and Awe: Morisco Buildings and Identity Negotiations in Early Modern Spanish Historiography. 1 online resource (289 pages) vols. Oxford: OUP Oxford, 2017. http://public.ebookcentral.proquest.com/choice/publicfullrecord.aspx?p=4850548. Watt, W. Montgomery. A History of Islamic Spain. Islamic Surveys; 4. Edinburgh: Edinburgh University Press, 1977.

Historically, the global society has viewed females as naturally weak, powerless and dependent on males. False medical myths such as development of masculine and unfeminine bodies, harmful effects on the menstrual cycle and prejudice about women who participate in sport activities have been spread which have discouraged active participation of females in different parts of the world, especially in the Gulf Cooperation Council (GCC) countries1. In this paper, a Scenario Analysis methodology recommended by Spaniol and Rowland2 was used; a process of analysing possible future events by considering alternative possible outcomes from the society. The UAE Vision 2021 was developed to make the nation among the best countries in the world by the Golden Jubilee of the union. This vision was utilised to provide references to the analysis and application of the methods CATWOE, PESTLE and SWOT; also used to complement the scenario description. The discussion revolved around the overall engagement of women representing the Muslim community in the sports sector with a heavy focus on the United Arab Emirates (UAE) sporting scene. In addition, the outlook of the UAE government on women in sports and the various strategies and reforms adopted by the local government to promote women participation in sports was discussed. The conclusion reflects on the possibilities of a behavioural change in the contemporary local society which could lead to more opportunities for women in sports even after the imposition of barriers. References 1 Myths surrounding gender and sports [Internet]. Kentucky: Northern Kentucky University [cited 2019 Jun 20]. Available from https://www.nku.edu/~lipping/PHE125/ Myths%20Surrounding%20Gender%20and%20S ports.doc. 2 Rowland NJ, Spaniol MJ, Public understanding of futures & foresight science: A reply to Chermack's response. Futures & Foresight Science. 2019; 1(2): 1-3. 3 International Olympic Committee (IOC). Statistic [Internet]. International Olympic Committee; 2019 [cited 2019 Jun 20]. Available from https://www.olympic.org/women-in-sport/background/statistics. 4 International Olympic Committee (IOC). Promotion of women in sport through time [Internet]. International Olympic Committee (IOC); 2019 [cited 2019 Jun 20]. Available from https://www.olympic.org/women-in- sport/background. 5 International Olympic Committee (IOC). Statistics [Internet]. International Olympic Committee; 2019 [cited 2019 Jun 20]. Available from https://www.olympic.org/women-in-sport/background/statistics. 6 International Paralympic Committee (IPC). Women in Sport Committee [Internet]. International Paralympic Committee (IPC); [cited 2019 Jun 20]. Available from https://www.paralympic.org/the-ipc/committees/women-in-sport. 7 Sports: Definition, Etiquette and Ruling [Internet]. Islam Online [cited 2019 Jun 20]. Available from https://archive.islamonline.net/?p=741. 8 Taplin S. Is islam compatible with women's sports, fitness and health? [Internet]. HuffPost News; 2012 Oct 22 [cited 2019 Jun 20]. Available from https://www.huffpost.com/entry/is-islam-compatible-with-womens- sports-fitness-and-health_b_1790617. 9 Federal Competitiveness and Statistics Authority. Population of UAE 2017 [Internet]. United Arab Emirates: Federal Competitiveness and Statistics Authority; 2018 [cited 2019 Jun 20]. Available from http://fcsa.gov.ae/en-us/Pages/Statistics/Statistics-by- Subject.aspx#/%3Ffolder=Population%20and%20Social/Population/Population%20and% 20Population%20Census/Population&subject=Population%20and%20Social. 10 United Nations Development Programme. Human development indices and indicators: 2018 statistical update [Internet]. United Nations Development Programme [cited 2019 Jun 20]. Available from http://hdr.undp.org/sites/all/themes/hdr_theme/country-notes/ARE.pdf 11 Fact Sheet [Internet]. Government.ae; 2019 [cited 2019 Jun 20]. Available from https://www.government.ae/en/about-the-uae/fact-sheet 12 Ministry of State for Federal National Council Affairs. Women in the United Arab Emirates: A Portrait of progress [Internet]. United Arab Emirates: Ministry of State for Federal National Council Affairs [cited 2019 Jun 20]. Available from https://www.uae- embassy.org/sites/default/files/Women_in_the_UAE_Eng.pdf 13 Sports and recreation [Internet]. Government.ae; 2019 [cited 2019 Jun 20]. Available from https://www.government.ae/en/about-the- uae/culture/sports-and-recreation#sports-in-the-uae. 14 Sports and recreation [Internet]. Government.ae; 2019 [cited 2019 Jun 20]. Available from https://www.government.ae/en/about-the- uae/culture/sports-and-recreation#sports-in-the-uae. 15 National agenda 2021 executive teams [Internet]. UAE Vision 2021; 2018 [cited 2019 Jun 20]. Available from https://www.vision2021.ae/en/executive-teams. 16 Pfister G. Islam and women's sports [Internet]. Asia-Pacific Centre of Education for International Understanding; 2006 Summer [cited 2019 Jun 20]. Available from http://apceiu.org/bbs/files/pdf/2006/sangsaeng/060906_ss_p012-p015.pdf. 17 Brems E. The Experiences of Face Veil Wearers in Europe and the Law. UK: Cambridge University Press; 2016. 18 BBC. Hijab [Internet]. BBC; 2009 Sep 3 [cited 2019 Jun 20]. Available from http://www.bbc.co.uk/religion/religions/islam/beliefs/hijab_1.shtml#h4. 19 Vakulenko A. Islamic veiling in legal discourse. London: Routledge; 2013. 20 Islamic Services Foundation. Learning Islam Textbook Level 2. Texas: Islamic Services Foundation; 2011. 21 Fahey L. What are the differences between the burka, niqab and hijab? [Internet]. ABC News; 2016 Jan 14 [cited 2019 Jun 20]. Available from https://www.abc.net.au/news/2014-10-02/what-are-the-differences-between-the-burka,- niqab-and-hijab/5785816. 22 BBC News. Boris Johnson's burka jibe: Why do some Muslim women wear the veil? [Internet]. BBC; 2018 Aug 8 [cited 2019 Jun 20]. Available from https://www.bbc.com/news/uk-45112792. 23 Golden Emirati burka, or the secrets of female masks in UAE [Internet]. Russia News Today; 2017 Dec 16 [cited 2019 Jun 20]. Available from https://chelorg.com/2017/12/16/golden-emirati-burka-or-the-secrets-of-female-masks-in- uae/ 24 Fox News. Iranian women's soccer team disqualified from Olympics over headscarves [Internet]. FOX News Network, LLC.; 2011 Jun 7 [cited 2019 Jun 20]. Available from: https://www.foxnews.com /world/iranian-womens-soccer-team-disqualified-from- olympics-over-headscarves. 25 Tardiff S. International Boxing Association rewrites: Rules for hijabi women to compete [Internet]. Dubai: ITP Digital Media Inc, Harper's Bazaar Arabia; 2019 Feb 29 [cited 2019 Jun 20]. Available from https://www.harpersbazaararabia.com/people/culture/nike-sports-hijab-women-boxers. 26 Wilson J. London 2012 Olympics: first Saudi Arabian female Olympian Wodjan Shaherkani set for maiden competitive judo bout [Internet]. The Telegraph; 2012 Aug 02 [cited 2019 Jun 20]. Available from https://www.telegraph.co.uk/sport/olympics/judo/9447299/London-2012-Olympics-first- Saudi-Arabian-female-Olympian-Wodjan-Shaherkani-set-for-maiden-competitive-judo- bout.html. 27 Giordano C. Decathlon scraps plans for 'running hijab' in France after public backlash [Internet]. The Independent; 2019 Feb 27 [cited 2019 Jun 20]. Available from https://www.independent.co.uk/news/world/europe/decathlon-hijab- running-france-muslim-women-a8798936.html. 28 Dress Code [Internet]. Government.ae; 2017 Jan 28 [cited 2019 Jun 20]. Available from https://government.ae/en/information-and- services/visiting-and-exploring-the-uae/social-responsibility/dress-code- 29 Nasir S. Face jail for dressing inappropriately in public in Dubai [Internet]. Khaleej Times; 2018 Sep 28 [cited 2019 Jun 20]. Available from https://www.khaleejtimes.com/nation/dubai/dressing-inappropriately-in-public-can-land- you-in-jail-in-dubai— 30 Rowland NJ, Spaniol MJ, Public understanding of futures & foresight science: A reply to Chermack's response. Futures & Foresight Science. 2019; 1(2): 1-3. 31 Flick U. Triangulation in data collection. In: The SAGE Handbook of Qualitative Data Collection. City Road: SAGE Publications; 2019. 32 Mataruna-Dos-Santos LJ, Zardini Filho CE, Milla AC. Youth Olympic Games: Using marketing tools to analyse the reality of GCC countries beyond Agenda 2020, Journal of Human Sport and Exercise. 2019; 14(3proc): S391-S411. 33 Abdul Razak MT, Fauzee O, Sofian M., Abd-Latif R. The Perspective of Arabic Muslim women toward sport participation. Journal of Asia Pacific Studies. 2010; 1(2): 364-377. 34 Rizvi A. Special report: Obesity rate in the UAE double the world average [Internet]. The National; 2015 Feb 18 [cited 2019 Jun 20]. Available from https://www.thenational.ae/uae/health/special-report-obesity-rate-in-the-uae-double-the- world-average-1.74056. 35 Harvard SA. Meet these 14 incredible Muslim women athletes who won medals at the 2016 Rio Olympics [Internet]. Bustle Digital Group, Mic; 2016 Aug 23 [cited 2019 Jun 20]. Available from https://www.mic.com/articles/152257/meet-these- 14-incredible-muslim-women-athletes-who-won-medals-at-the-2016-rio-olympics. 36 Amara M. The Muslim World in the global sporting arena. The Brown Journal of World Affairs. 2008; 14(2): 67-75. 37 Iran set to revive Women's Islamic Games: sports minister [Internet]. Tehran Times; 2018 Apr 23 [cited 2019 Jun 20]. Available from https://www.tehrantimes.com/news/422912/Iran-set-to-revive-Women-s-Islamic-Games- sports-minister. 38 Iran retains AFC Women's Futsal Championship title [Internet]. Tehran Times. 2018 May 12 [cited 2019 Jun 20]. Available from https://www.tehrantimes.com/news/423475/Iran-retain-AFC-Women-s-Futsal- Championship-title. 39 Iranian fans frustrated by lack of coverage of women's futsal [Internet]. The Observers; 2018 May 18 [cited 2019 Jun 20]. Available from https://observers.france24.com/en/20180518-iranian-frustrated-coverage-women-futsal- team. 40 FIFA 16 [Internet]. Electronic Arts Inc.; 2019 [cited 2019 Jun 20]. Available from https://www.easports.com/fifa/women. 41 Sports and recreation [Internet]. United Arab Emirates: Government.ae; 2019 Mar 04 [cited 2019 Jun 20]. Available from https://www.government.ae/en/about-the- uae/culture/sports-and-recreation. 42 UAE government launches 3 initiatives to promote wellbeing [Internet]. United Arab Emirates: Ministry of Cabinet Affairs and The Future; 2019 Nov 27 [cited 2019 Jun 20]. Available from https://www.mocaf.gov.ae/en/media/news/uae-government-launches- three-3-to-promote-wellbeing. 43 Ministry of Education announces a brand new Physical and Health Education reform in the UAE [Internet]. United Arab Emirates: Ministry of Education (AE); 2017 Jan 30 [cited 2019 Jun 20]. Available from https://www.moe.gov.ae/En/MediaCenter/News/pages/sport.aspx 44 School Jiu-Jitsu program [Internet]. United Arab Emirates: UAE Jiu Jitsu Federation; 2019 [cited 2019 Jun 20]. Available from https://uaejjf.com/en/Pages/School-Jiu-Jitsu- Program.aspx. 45 The 7th edition of School Olympics Programme [Internet]. United Arab Emirates: Ministry of Education (AE); 2019 Apr 20 [cited 2019 Jun 20]. Available from https://www.moe.gov.ae/En/MediaCenter/News/Pages/schoololympics7.aspx. 46 Dubai World Trade Center L.L.C. High Five [Internet]. United Arab Emirates: Dubai World Trade Center L.L.C; 2019 [cited 2019 Jun 20]. Available from https://www.dubaisportsworld.ae/Pages/News/High-Five. 47 Koora Dome [Internet]. United Arab Emirates: Koora Dome; 2018 [cited 2019 Jun 20]. Available from http://www.kooradome.com/. 48 About Dubai Fitness Challenge 2018 [Internet]. United Arab Emirates: Department of Tourism and Commerce Marketing; 2019 [cited 2019 Jun 20]. Available from https://dubaifitnesschallenge.com/about. 49 Download Dubai Fitness App [Internet]. United Arab Emirates: Department of Tourism and Commerce Marketing; 2019 [cited 2019 Jun 20]. Available from https://dubaifitnesschallenge.com/download-dubai-fitness-app. 50 National Media Council (NMC). UAE Annual Book 2016 [Internet]. United Arab Emirates: National Media Council (NMC) [cited 2019 Jun 20]. Available from http://nmc.gov.ae/en-us/E- Participation/Lists/Publications/Attachments/1/E-Printing%20English%20Inside.pdf. 51 Ministry of State for Federal National Council Affairs. Women in the United Arab Emirates: A portrait of progress [Internet]. United Arab Emirates: Ministry of State for Federal National Council Affairs [cited 2019 Jun 20]. Available from https://www.uae- embassy.org/sites/default/files/Women_in_the_UAE_Eng.pdf. 52 International Conference of Sports For Women 2017 (ICSW) [Internet]. United Arab Emirates: Ladies Sports Academy; 2019 [cited 2019 Jun 20]. Available from https://fbma.ae/en/events/events-list/international-conference-of-sports-for-women-2017- icsw/. 53 Gomes A. Empowering women through sports [Internet]. Gulf News; 2018 Aug 10 [cited 2019 Jun 20]. Available from https://gulfnews.com/sport/uae- sport/empowering-women-through-sports-1.2264261. 54 Sports [Internet]. United Arab Emirates: Government.ae; 2018 Nov 11 [cited 2019 Jun 20]. Available from https://www.government.ae/en/about-the-uae/strategies- initiatives-and-awards/awards/Sports. 55 Rizvi A. Rio 2016: History of Emirati female participation at the Olympic Games [Internet]. The National; 2016 July 31 [cited 2019 Jun 20]. Available from https://www.thenational.ae/sport/rio-2016-history-of-emirati-female-participation-at-the- olympic-games-1.166001. 56 International Olympic Committee (IOC). Ahmed almaktoum claims UAE's first Olymoic medal [Internet]. International Olympic Committee (IOC); 2019 [cited 2019 Jun 20]. Available from https://www.olympic.org/videos/ahmed-almaktoum-claims-uae-s-first-olympic-medal. 57 Kumar A. 2016 Olympics: Toma feels proud on winning medal for UAE [Internet]. Khaleej Times; 2016 Aug 22 [cited 2019 Jun 20]. Available from https://www.khaleejtimes.com/2016-olympics-toma-feels-proud-on-winning-medal-for- uae 58 Bridge S. UAE's paralympian team secures sponsorship deal until 2021 [Internet]. United Arab Emirates: ITP Digital Media Inc., Arabian Business; 2018 Aug 8 [cited 2019 Jun 20]. Available from https://www.arabianbusiness.com/sport/402474-uae-paralympian- team-secures-sponsorship-deal-until-2021. 59 International Paralympic Committee (IPC). IPC Historical Results Archive [Internet]. International Paralympic Committee (IPC); 2019 [cited 2019 Jun 20]. Available from https://www.paralympic.org/sdms4/hira/web?npc=UAE&gender=all&medal=all&sport= all&games=all. 60 McFarlane N. Sheikh Mohammed welcomes home UAE Paralympic athletes [Internet]. United Arab Emirates: Motivate Media Group, What's On Dubai; 2016 Sep 21 [cited 2019 Jun 20]. Available from https://whatson.ae/dubai/2016/09/sheikh-mohammed- welcomes-home-uae-paralympic-athletes/. 61 Community Engagement [Internet]. Special Olympics World Games Abu Dhabi 2019; 2019 [cited 2019 Jun 20]. Available from https://www.abudhabi2019.org/beyond-sports/community-engagement. 62 SO United Arab Emirates [Internet]. Special Olympics World Games Abu Dhabi 2019; 2019 [cited 2019 Jun 20]. Available from https://www.abudhabi2019.org/delegation/so-united-arab-emirates#. 63 Lau E. Watch: UAE coach Houriya Al Taheri on raising the profile of women's football in the Gulf region [Internet]. The National; 2019 Jun 9 [cited 2019 Jun 20]. Available from https://www.thenational.ae/lifestyle/watch-uae-coach-houriya-al- taheri-on-raising-the-profile-of-women-s-football-in-the-gulf-region-1.872234. 64 Andrews F. Watch: UAE figure skater Zahra Lari on changing history on the ice [Internet]. The National; 2019 May 15 [cited 2019 Jun 20]. Available from https://www.thenational.ae/lifestyle/watch-uae-figure-skater-zahra-lari-on-changing- history-on-the-ice-1.861837. 65 FBMA development program. United Arab Emirates: Ladies Sports Academy; 2019 [cited 2019 Jun 20]. Available from https://fbma.ae/en/programs/fbma- development-program/. 66 Al Nowais S. Emirati women make great strides in sports participation [Internet]. The National; 2017 Nov 6 [cited 2019 Jun 20. Available from https://www.thenational.ae/uae/government/emirati-women-make-great-strides-in-sports- participation-1.673540. 67 FBMA group fitness certification [Internet]. United Arab Emirates: Ladies Sports Academy; 2019 [cited 2019 Jun 20]. Available from https://www.fbma.ae/education/certified-programs/fbma-group-fitness-certification/. 68 Dajani H. Rugby too 'rough' and girls should instead study cooking, says UAE council member [Internet]. The National; 2018 Nov 20 [cited 2019 Jun 20]. Available from https://www.thenational.ae/uae/education/rugby-too-rough-and-girls- should-instead-study-cooking-says-uae-council-member-1.793919. @_dawrena [Internet]. United Arab Emirates: Instagram; 2018 Dec 17 [cited 2019 Jun 20]. Available from https://www.instagram.com/p/BrejAUwn0rF/?igshid=1lbvl1uwbqv7wa. 70 International Olympic Committee (IOC). Olympic Agenda 2020 [Internet]. International Olympic Committee; 2014 [cited 2019 Jun 20]. Available from https://stillmed.olympic.org/ Documents/Olympic_Agenda_2020/Olympic_Agenda_2020-20-20_Recommendations-ENG.pdf. 71 Lauper C. Cyndi Lauper - Girls just want to have fun (Official Video) [Internet]. YouTube; 2009 Oct 25 [cited 2019 Jun 20]. Available from: https://www.youtube.com/watch?v=PIb6AZdTr-A. ; La sociedad global ha visto a las mujeres como naturalmente débiles, impotentes y dependientes de los hombres durante muchos años. Históricamente, falsos mitos médicos, tales como el desarrollo de cuerpos masculinos y no femeninos, efectos nocivos sobre el ciclo menstrual y el perjuicio del embarazo de mujeres que participan en actividades deportivas, se esparcieron y desalentaron la participación del género femenino en todas partes del mundo y de manera muy impactante, en los países del Golfo1. En este artículo, se utilizó la metodología de Análisis de Escenario recomendada por Spaniol y Rowland2, que se define como el análisis del proceso en un escenario futuro considerando otros posibles resultados de la sociedad en el presente. La Visión 2021 de los Emiratos Ãrabes Unidos (EAU) fue desarrollada para convertir a la nación entre los mejores países del mundo por el Jubileo de Oro desde su origen. Esta visión fue utilizada para desarrollar análisis con los métodos PESTLE, SWOT y CATWOE para complementar la descripción del escenario. La discusión giró en torno al compromiso general de mujeres representando a la comunidad musulmana en el sector deportivo, con gran foco en la escena deportiva de los EAU. Además, se discutieron las perspectivas del gobierno de los Emiratos Ãrabes Unidos sobre las mujeres en los deportes y las diferentes estrategias y reformas adoptadas por el gobierno local para promover la participación de las mujeres en el deporte. Como conclusión, es posible encontrar un cambio de comportamiento en la sociedad contemporánea local que refleja en más oportunidades futuras para las mujeres en el deporte, aunque existen muchas barreras y preconceptos. Referencias 1 Myths surrounding gender and sports [Internet]. Kentucky: Northern Kentucky University [cited 2019 Jun 20]. Available from https://www.nku.edu/~lipping/PHE125/ Myths%20Surrounding%20Gender%20and%20S ports.doc. 2 Rowland NJ, Spaniol MJ, Public understanding of futures & foresight science: A reply to Chermack's response. Futures & Foresight Science. 2019; 1(2): 1-3. 3 International Olympic Committee (IOC). Statistic [Internet]. International Olympic Committee; 2019 [cited 2019 Jun 20]. Available from https://www.olympic.org/women-in-sport/background/statistics. 4 International Olympic Committee (IOC). Promotion of women in sport through time [Internet]. International Olympic Committee (IOC); 2019 [cited 2019 Jun 20]. Available from https://www.olympic.org/women-in- sport/background. 5 International Olympic Committee (IOC). Statistics [Internet]. International Olympic Committee; 2019 [cited 2019 Jun 20]. Available from https://www.olympic.org/women-in-sport/background/statistics. 6 International Paralympic Committee (IPC). Women in Sport Committee [Internet]. International Paralympic Committee (IPC); [cited 2019 Jun 20]. Available from https://www.paralympic.org/the-ipc/committees/women-in-sport. 7 Sports: Definition, Etiquette and Ruling [Internet]. Islam Online [cited 2019 Jun 20]. Available from https://archive.islamonline.net/?p=741. 8 Taplin S. Is islam compatible with women's sports, fitness and health? [Internet]. HuffPost News; 2012 Oct 22 [cited 2019 Jun 20]. Available from https://www.huffpost.com/entry/is-islam-compatible-with-womens- sports-fitness-and-health_b_1790617. 9 Federal Competitiveness and Statistics Authority. Population of UAE 2017 [Internet]. United Arab Emirates: Federal Competitiveness and Statistics Authority; 2018 [cited 2019 Jun 20]. Available from http://fcsa.gov.ae/en-us/Pages/Statistics/Statistics-by- Subject.aspx#/%3Ffolder=Population%20and%20Social/Population/Population%20and% 20Population%20Census/Population&subject=Population%20and%20Social. 10 United Nations Development Programme. Human development indices and indicators: 2018 statistical update [Internet]. United Nations Development Programme [cited 2019 Jun 20]. Available from http://hdr.undp.org/sites/all/themes/hdr_theme/country-notes/ARE.pdf 11 Fact Sheet [Internet]. Government.ae; 2019 [cited 2019 Jun 20]. Available from https://www.government.ae/en/about-the-uae/fact-sheet 12 Ministry of State for Federal National Council Affairs. Women in the United Arab Emirates: A Portrait of progress [Internet]. United Arab Emirates: Ministry of State for Federal National Council Affairs [cited 2019 Jun 20]. Available from https://www.uae- embassy.org/sites/default/files/Women_in_the_UAE_Eng.pdf 13 Sports and recreation [Internet]. Government.ae; 2019 [cited 2019 Jun 20]. Available from https://www.government.ae/en/about-the- uae/culture/sports-and-recreation#sports-in-the-uae. 14 Sports and recreation [Internet]. Government.ae; 2019 [cited 2019 Jun 20]. Available from https://www.government.ae/en/about-the- uae/culture/sports-and-recreation#sports-in-the-uae. 15 National agenda 2021 executive teams [Internet]. UAE Vision 2021; 2018 [cited 2019 Jun 20]. Available from https://www.vision2021.ae/en/executive-teams. 16 Pfister G. Islam and women's sports [Internet]. Asia-Pacific Centre of Education for International Understanding; 2006 Summer [cited 2019 Jun 20]. Available from http://apceiu.org/bbs/files/pdf/2006/sangsaeng/060906_ss_p012-p015.pdf. 17 Brems E. The Experiences of Face Veil Wearers in Europe and the Law. UK: Cambridge University Press; 2016. 18 BBC. Hijab [Internet]. 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Historicamente, falsos mitos médicos, tais como o desenvolvimento de corpos masculinos e não femininos, efeitos nocivos sobre o ciclo menstrual e o prejuízo da gravidez de mulheres que participam de atividades esportivas, se espalharam e desencorajaram a participação ativa do gênero feminino em todas as partes do mundo e de maneira bem impactante, nos países do Golfo1. Neste artigo, utilizou-se a metodologia de Análise de Cenário recomendada por Spaniol e Rowland2, que se define como a análise do processo em um cenário futuro considerando outros possíveis resultados da sociedade no presente. A Visão 2021 dos Emirados Ãrabes Unidos (EAU) foi desenvolvida para converter a nação entre os melhores países do mundo em seu Jubileu de Ouro. Esta visão foi utilizada para realizar as análises com os métodos PESTLE, SWOT e CATWOE para complementar a descrição do cenário. 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Not Available ; The Hon'ble Vice President of India Shri. M. Venkaiah Naidu visited ICAR-Central Research Institute for Dryland Agriculture (CRIDA), Hyderabad on 3rd July, 2018. He was the Chief Guest for the "Consultative Meeting on Doubling of Farmers' Income in Telangana State and Adjoining Areas". Shri. Md. Mahmood Ali, Deputy Chief Minister, Telangana State was the Guest of Honour. Dr. K. Alagusundaram, Deputy Director General (NRM), ICAR, New Delhi, Shri. C. Parthasarathi, APC & Principal Secretary (Agriculture), Telangana State; Dr. K. Sammi Reddy, Director (Acting), CRIDA; Directors and scientists of local ICAR institutes, senior officials of PJTSAU, senior officials from Telangana State, NGOs, Industrialists, Bankers and progressive farmers participated in the meeting. Hon'ble Vice President addressing participants of consultation meeting Deputy Director General (NRM) Dr. K. Alagusundaram, ICAR, New Delhi welcomed the dignitaries and the participants while briefing about the various rainfed technologies developed by CRIDA for the benefit of farmers of dryland agriculture. Hon'ble Vice President Shri. M. Venkaiah Naidu, chaired the interactive session with scientists, research scholars, farmers and representatives of NGOs. He stated that the multifaceted strategy is needed to protect agriculture as agriculture is now under distress. During interactive session, farmers of Ranga Reddy district mentioned that their farm income has been substantially increased due to the interventions of ICAR-CRIDA, KVKs and SAUs. Book releasing during consultation meeting New Research Initiatives CRIDA was awarded a competitive research project entitled "Innovative and contextual agromet. advisory services for climate smart agriculture" funded by Indian Institute of Tropical Meteorology, Ministry of Earth Sciences under Monsoon Mission-II with budget outlay of the Rs. 311.48 lakhs. ICRISAT and ICAR-IIPR, Kanpur are the partner institutes. Dr. P. Vijaya Kumar, Project Coordinator, AICRPAM, ICAR-CRIDA is the Principal Investigator of this project. Dr. AVM Subba Rao and Dr. Santanu Kumar Bal are the CoPrincipal Investigators from ICAR-CRIDA and Dr. Anthony Whitbread and Dr. R.K. Mishra are the Co-Principal Investigators from ICRISAT and ICAR-IIPR, respectively. CRIDA - Newsletter 2 Minimum tillage with crop residue retention on soil surface produced higher crop yields while maintaining better health of rainfed Alfisol The results of 6 year old experiment on conservation Agriculture (CA) in rainfed Alfisol showed that the surface retention of crop residues @ 2-6 t/ha produced 5-13% higher sorghum yield and 28-45% higher cowpea yield as compared to no residue application control. About 56% higher organic carbon (6.80 g/kg) content was recorded with the application of sorghum stover @ 6 t/ha as compared to control (4.36 g/ kg). The increase in available N with the application of 6t and 4t crop residue was to the extent of 19.5 and 28% respectively while significantly higher contents of soil available P (10.67 kg/ha) and K (288.8 kg/ha) were observed with application of sorghum residue @ 4 t/ha. Significantly higher microbial biomass carbon (MBC) and dehydrogenase activity (DHA) were recorded with the application of sorghum stover @ 4 t/ha. Besides reducing the bulk density, the application of residues had a significant influence on the mean weight diameter (MWD) of the soil aggregates. The highest overall soil quality index (SQI: 9.58) was observed with the residue application @ 6 t/ha. A significant positive relationship was observed between SQI and pooled cowpea seed yield (R2 =0.82) and pooled sorghum grain yield (R2 =0.69). This study also clearly indicated that the adoption of minimum tillage in combination with adequate crop residue cover, the soil moisture increased and soil temperature decreased which in-turn made the crops to withstand the mid season dry spells without much adverse effects. Crop residue retention in the field Development of track width & ground clearance enhancing platform and matching Implements for low horse power tractor A reconfigured platform for small horse power tractor with matching weeding and spraying implements was developed. Such new developments will increase effective use of tractor for weeding and spraying operations in crops like maize, castor, red gram, cotton, chilies etc. The developed platform basically consists of three components (i) Front wheel axle (ii) Rear drive wheel axle and (iii) Reworked steering set system for enhanced track width. The prototype high clearance platform fitted mini tractor matching rotary weeder consists of a main frame with hitch mast, gear box housing with power transmission provision, rotor shaft assembly with soil working tools. The developed boom sprayer unit basically consists (i) Base frame to give support / fix various components (ii) Pump with manifold for flow control and pressure regulation (50 lpm & 30kg / cm2 rating) (iii) Boom with height adjustable frame work and (iv) High pressure hose pipes. The pump gets the required power from tractor. The nozzles on the boom were fitted with spacing adjustable provision to use for different types of rainfed crops. The weeding efficiency of rotary machine varied 74 to 82.5.% and 78.5 to 86.8% for castor and pigeon pea, respectively. In case of maize crop, the weeding efficiency observed to be 73.9%, which was low compared to other two crops due to narrow row spacing. The boom sprayer was operated in cotton crop at two growth stages; the first one at flowering stage (75 DAS) and second operation in bolls expansion stage (90 DAS). The operator can steer the tractor comfortably and sprayer worked satisfactorily. The field capacity of the machine ranged from 1.7 - 2.0 ha/hr. The newly developed implements shown significant advantage in monitory terms when compared with traditional practice of bullock operated blade harrow and hand labour spray operation (15 - 20% lower cost). Track width and ground clearance enhanced platform fitted low horse power tractor with matching weeding and spraying implements Research Highlights July - December, 2018 3 Scientific Activities XXVIIth Research Advisory Committee (RAC) meeting The XXVIIth meeting of the Research Advisory Committee of the institute was held during 10-11 November, 2018 under the chairmanship of Dr. Panjab Singh, former Secretary, DARE & Director General, ICAR. The committee reviewed the progress and recommended for strengthening of farming systems research with horticulture and livestock components, scaling up of NICRA interventions to more villages and restructuring of the institute by creating divisions of Social Sciences and Climate Change. Further, RAC suggested to align the research programmes with the challenges and development needs of dryland farmers. RAC meeting in progress Field Institute Research Council (IRC) meeting Field Institute Research Council (IRC) Meeting for 2018-19 was held on 25th September, 2018 at Gunegal Research Farm (GRF) and on 5th October, 2018 at Hayathnagar Research Farm (HRF) under the chairmanship of Dr. K. Sammi Reddy, Director (Acting). The chairman IRC, Dr. K. Sammi Reddy, Director (Acting), Project coordinators, Heads of Divisions / Sections and scientists visited various experiments and discussed thoroughly on various treatment effects. Interaction during field IRC Various suggestions like displaying of the experimental and treatment boards at the experimental site, periodical monitoring of soil moisture in CA related experiments, rainfall amount, rainy days and crop yields needs to correlated for all the experiments etc., were made in field IRC. Quinquennial Review Team (QRT) Under the Chairmanship of Dr. J.C. Katyal, former Vice Chancellor, CCS Haryana Agriculture University & former DDG (Education), ICAR, two review meetings were conducted. QRT meeting was held during 18-19 June, 2018 at UAS, Bengaluru and reviewed the work done by both AICRPDA and AICRPAM centers located in Karnataka, Andhra Pradesh, Kerala & Tamil Nadu. Another meeting was held at ICAR-CRIDA, Hyderabad during 16-18 August, 2018 to finalize the QRT report. QRT visit to AICRPDA center, Bengaluru Dr. J.C. Katyal presented the salient recommendations of QRT to DG, ICAR and other officials in presence of DDG (NRM) and ADG (A, AF & CC) on 13th September, 2018 at ICAR, New Delhi. Honorable DG, ICAR has appreciated the work done by the QRT. QRT meeting in progress Hindi fortnight celebrations The Hindi fortnight was organized from 1st to 14th September, 2018 at ICAR-CRIDA, Hyderabad. On this occasion, Hindi Noting & Drafting, Hindi-English technical terminology and other Hindi competitions were organized. Winners were awarded on concluding day, 14th September, 2018. CRIDA - Newsletter 4 Interface meeting on agricultural contingencies for Andhra Pradesh In view of the low rainfall and its poor distribution in some parts of Andhra Pradesh, at the behest of ICAR-CRIDA, an interface meeting was organized by ICAR-CRIDA on August 3, 2018 with Department of Agriculture and ANGRAU under the chairmanship of special Commissioner of Agriculture, Government of A.P. to review and develop mid-course action plans for Rayalaseema (Anantapuramu, Kurnool, Kadapa and Chittoor), Prakasham, Nellore and Guntur districts. The participants included Director of Research, ANGRAU, Special Commissioner of Agriculture, A.P., Joint Collector, Kadapa, Senior scientists from ANGRAU, JDAs, ADAs, Scientists from KVKs and farmer representatives. Dr. NV Naidu, Director of Research ANGRAU, conducted the proceedings of the meeting. Dr. KV Rao, ICAR-CRIDA and Dr. S Malleswari, ANGRAU made detailed presentations on current rainfall scenario and forecast for the forthcoming weeks. Sri D. Muralidhar Reddy, Special Commissioner in his address emphasized that department should gear up to rescue the crops in the field, plans to cover unsown area and preparation of documents for early drought declaration procedures. Dr. NDRK Sharma, Consultant, Department of Agriculture, highlighted the implementation of agriculture contingency plans during past years and requested the officers to prioritize the interventions based on the uptake of preferred technology options by the farmers. Sensitization on district agricultural contingency plans for Mizoram In an interface meeting of ICAR-Mizoram State held on 24.09.2018 to sensitize the Senior officers of the State on District Agricultural Contingency Plans (DACPs). This is the first meeting on sensitization of DACPs to senior officials in the North-Eastern states of India. Mr. Lalsawta, Cabinet Minister for Finance & Planning chaired the meeting. Mr. Lalthanliana, Cabinet Minister for Horticulture, LAD & SWD and Mr. Lalmingthanga, Commissioner & Secretary, Agriculture were guests of honour. Secretaries from Horticulture, Sericulture, Animal Husbandry & Veterinary Science; Directors of various line departments; Director, ICAR - Research Complex, NEH Region and Director, ATARI, Umiam also attended the meeting. Dr. N. Prakash presented the technologies developed by ICAR RC for NEH and Dr. Deka highlighted how KVK set up is actively participating in dissemination of technologies. The Commissioner of Agriculture highlighted that only 30% of the food grains are produced in Mizoram. Mr. Lalthanliana mentioned that farming community in Mizoram are facing multi-faceted problems. Mr. Lalsawta emphasized on developing viable alternatives to Jhum cultivation which is responsible for meager yields. Dr. S. Desai, Principal Scientist, ICAR-CRIDA made a presentation on "Sensitization on District Agricultural Contingency Plans to meet the weather aberration impacts on agriculture in Mizoram".The Commissioner & Secretary, Agriculture appreciated the efforts and emphasized on more sensitization about DACPs among district officials. The meeting ended with vote of thanks by Ms. Shakuntala, JD, ICAR Research Complex, Kolasib centre. Contingency Plans Interface meeting in progress Interface meeting at Mizoram July - December, 2018 5 Technology Transfer Hon'ble Prime Minister's interaction with SHGs & women groups at ICAR-CRIDA Web telecasting of Hon'ble Prime Minister's interaction with SHGs & Women's groups was organized by Krishi Vigyan Kendra – Ranga Reddy District, ICAR-CRIDA on 12.07.2018 in KVK Campus, Hayathnagar Research Farm, ICAR-CRIDA. About 74 SHG women from four different villages of Ranga Reddy District, Telangana State participated. The Hon'ble Prime Minister's interaction with SHG women emphasized on improving the economic status of farm families through supporting SHG women by strengthening the Self Help Groups. The Prime Minister highlighted about DAY-NRLM programme (Deen Dayal Antyodaya Yojana-National Rural Livelihood Mission). Almost 30 lakh SHG women are being supported under Mahila Kisan Sashakthikaran Pariyojana (MKSP) to promote sustainable agriculture practices and the objective of Mission Antyodaya is to develop poverty free panchayats. Web telecasting of Hon'ble Prime Minister's interaction with SHGs & women's groups Parthenium awareness week organized Training cum awareness programme on integrated management of Parthenium was organized by KVK-CRIDA, Ranga Reddy District on 21st August, 2018. About 50 participants from Agriculture College, farmers, teaching and extension officials attended the programme. Subject matter specialists from KVK-CRIDA highlighted the technical aspects of Parthenium management, invasion of Parthenium in India, plant physiology-spread, impact and harmful effects of weed on crop, composting of weed. Displayed posters and removed weeds from demo plots and office premises of KVK. National nutrition month organized The theme for National Nutrition Month for 2018 was "Go Further with Food". On this occasion, organized 3 training programmes and method demonstrations i.e. (i) Prevention of anaemia – preparation of low cost nutritious recipes on 6th September, 2018, (ii) Value addition to millet products as food security & income generating activity on 11th September, 2018, (iii) Demonstration on dried green leafy vegetables – different recipes to prevent Iron & Calcium deficiency on 18th September, 2018 in KVK adopted villages Gummadivelli, Kolanguda and Nerrapally, for about 291 women. These programmes involved total 291 women, of which 67 were SC /ST, 224 were others. Distributed 200 drumstick plants as part of National Nutrition Week to women of self help groups. National women farmers' day (Mahila Kisan Divas) & technology day National Women Farmers' Day (Mahila Kisan Divas) and Technology Day was organized by Krishi Vigyan Kendra-Ranga Reddy District, ICAR-CRIDA on 15th October, 2018 at Hayathnagar Research Farm with the participation of women farmers from Ranga Reddy district. Dr. V. Maruthi, Head & Principal Scientist, KVK briefed the importance of the day and women's role in agriculture. Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA, presided over as Chief Guest and addressed about the women farmers' role in agriculture, drudgery management practices to be followed by women farmers, nutritional disorders and health issues. Dr. Y. G. Prasad, Director, ATARI, Guest of honour, requested the women farmers to utilize skill training programmes of KVK related to dairy and floriculture and NARI (Nutri sensitive agri-resources and innovations) programme of ICAR through KVK. The resource persons Dr. K. Aruna, Professor and Head (Retd.), AICRP (Home Science) informed the women farmers about the health, nutrition, diet, nutritive value of millets and gave a detailed presentation on nutritional disorders and remedies. Sri DGP Sharma, Senior Executive officer, Khadi and Village Industries Commission (KVIC) has explained different schemes in KVIC, loan facilities and Honey production and rearing techniques. Two brochures on Good management practices of chickpea and redgram cultivation, pamphlets on fall army worm in maize, pink bollworm in cotton, hydroponics in fodder cultivation, balanced nutrition diet for livestock were released. Five progressive women farmers and women entrepreneurs from Ranga Reddy District were felicitated on this occasion. National women farmers' day celebration CRIDA - Newsletter 6 World soil day organized ICAR-CRIDA celebrated world soil day on 5th December, 2018 at ICAR- CRIDA under the Chairmanship of Dr. G. Ravindra Chary, Director (In charge), ICAR-CRIDA, Hyderabad. Around 200 participants comprising of students, scientists, technical officers, KVK officials attended the awareness programme. Dr. G. Ravindra Chary explained historical background of World Soil Day, the usage of Soil Health Cards and its interpretation for effective nutrient management in the field crops for sustainable crop yields. Dr. K.L. Sharma, Principal Scientist, educated the participating students about the importance of soils and clarified the doubts raised by the students. The students were sensitized about the importance of soils through demonstrations, posters and exhibits and practical insights to laboratories. On this occasion posters on "Know your soils", "Soil profile" and "Identification of Nutrient deficiencies in Plants and Crops" were displayed for the benefit of the students. Dr. G. Ravindra Chary, Director (In-Charge) addressing students Kisan Diwas organized during Swachhtha Pakhwada KVK-CRIDA, Ranga Reddy District organized one day Kisan Diwas on 23rd December, 2018 as a part of Swachhtha Pakhwada (16-31st December, 2018). Dr. V. Maruthi, Principal Scientist & Head, KVK welcomed the invited farmers from 12 mandals of Ranga Reddy District and enlightened the objectives of the Kisan Diwas. Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA, Hyderabad was the Chief Guest. He explained to the farmers about the importance of Swachatha and also emphasized to prepare manure from the wastes generated on farmers' fields. Dr. K. Srinivas, Principal Scientist & OIC, HRF shared experiences on Swachhta initiatives by farmers and civil society officials. Farmers were felicitated based on the initiatives/adoptable measurers expressed during the interaction. SMSs from KVK gave lectures on Good Agricultural Practices in horticulture, agriculture, women empowerment and animal husbandry. Farmers visited demonstration units, exhibition, posters presentation of KVK and gained knowledge. About 107 members including farmers, farm women, ADAs, AOs, AEOs, ATMA officials attended the programme and got handful information with printed literature. Felicitation to farmer during Swachhatha Pakhwada Around 200 farmers including farm women and school going children participated in the awareness campaign of Swachhtha Pakhwada in Farmers First Village. The people were trained in the knowledge about segregation of biodegradable and nondegradable wastes. AICRPs XV Biennial workshop of AICRPAM organized The XVth Biennial workshop of the AICRP on Agrometeorology (AICRPAM) was organized at Regional Agricultural Research Station, University of Agricultural Sciences, Vijayapura, Karnataka during 15-17 November, 2018. Participants of XV Biennial workshop, AICRPAM The objective of the workshop was to review the research progress made during 2017-18 and finalization of the technical program for the year 2018-2020. Monsoon mission II project meeting at ICRISAT Monsoon mission II project meeting was held at ICRISAT, Patancheru, Hyderabad on 10th September, 2018. Dr. Peter Carberry, DG, ICRISAT, Dr. G. Ravindra Chary, Director (In-charge), Dr. P. Vijaya Kumar and Dr. AVM. Subba Rao from AICRPAM, ICAR-CRIDA, Dr. Suryachandra Rao, Associate Mission Director, Shri S.M.D. Jeelani, Indian Institute of Tropical Meteorology, Pune, Dr. Anthony Whitbread, Research Program Director, Dr. AVR Kesava Rao, Dr. K.P.C. Rao and Dr. D. Ram, ICRISAT July - December, 2018 7 National Innovations in Climate Resilient Agriculture (NICRA) Sixth NICRA Annual Review Workshop Organized A two day Annual Review workshop of National Innovations in Climate Resilient Agriculture (NICRA) was inaugurated by Dr. T. Mohapatra, Secretary, DARE & Director General, ICAR at NASC, New Delhi on 7th August, 2018. Chhabilendra Roul, Special Secretary, DARE & Secretary, ICAR, Shri B. Pradhan, FA & Additional Secretary, DARE & ICAR, Dr. K. Alagusundaram, DDG (Agril. Engg. & NRM I/c), Dr. AK Singh, DDG (Agril. Extn.), Dr. Anand Kumar Singh, DDG (Hort. Science & Crop Sciences I/c), Dr. Joykrushna Jena, DDG (Fisheries), Dr. S Bhaskar, ADG (A, AF&CC), Dr. SK Chaudhari, ADG (SWM), Dr. K Sammi Reddy, Director (Acting), ICAR-CRIDA, Hyderabad and NICRA Expert Committee Members viz., Dr. B Venkateswarlu, Ex-VC,Vasantrao Naik Marathwada Krishi Vidyapeeth Krishinagar, Parbhani; Dr. V Praveen Rao, Vice Chancellor, PJTSAU, Hyderabad; Dr. CL Acharya, Ex-Director, ICAR-IISS, Bhopal; Dr. KK Singh, ADG (Farm Engg.), ICAR; Dr. YS Ramakrishna, ExDirector, ICAR-CRIDA, Hyderabad; Dr. HE Shashidhar, Retired Professor of Genetics, UAS, GKVK, Bengaluru; Dr. RC Upadhyay, Principal Scientist (Retd.) NDRI, Karnal; Dr. AG Ponniah, Ex-Director, ICAR-CIBA, Chennai; Prof. UC Mohanty, Professor IIT, Bhubaneswar; Dr. NK Krishna Kumar, Coordinator, Biodiversity International, New Delhi; Dr. Praduman Kumar, Ex-Head, Economics, IARI, New Delhi, Dr. N. Sudhakar, Ex-Director, ATARI and Dr. H. Senapati, Former Dean, OUAT, Bhubaneshwar, Chairmen of Zonal monitoring teams and Directors of NICRA partner institutes participated in the review workshop. Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA presented the highlights of achievements of NICRA Project during the last two years (2016-17 to 2017-18). Various events during sixth NICRA annual review workshop participated in this meeting and discussed on developing a farmer-friendly app and web site for disseminating agromet advisories. AICRPDA centres organized stakeholder consultation workshops Stakeholder consultation workshops were organized in the adopted villages by 9 AICRPDA centres viz. Akola, Arjia, Anantapuramu, Bengaluru, Kovilpatti, Phulbani, SK Nagar, Solapur and Vijayapura to discuss on strengthening the traditional rainfed integrated farming systems (TRIFS). Dr. S. Bhaskar, ADG (A, AF&CC), Dr. G. Ravindra Chary, Project Coordinator (AICRPDA), scientists from AICRPs/ICAR Institutes/ SAUs/KVKs, officials from state line departments, ATMA, NGOs and most importantly farmers participated and gave feedback for identifying component-wise suitable interventions for strengthening traditional RIFSs in the respective agroclimatic zones of the centres. Stakeholder workshop in Sunderpura village, Bhilwara district, Rajasthan on 26.10.2018 Stakeholder workshop in Kalenhalli village, Tumkur District, Karnataka on 13.08.2018 CRIDA - Newsletter 8 Important Visitors Ms. Arnella Trent, Senior Crop Analyst, International Production Assessment Division, U.S. Department of Agriculture / Foreign Agriculture Service along with Mr. Dhruv Sood, Agricultural Specialist from U.S. Consulate, Mumbai visited ICAR-CRIDA on 4th September, 2018 to discuss the cotton crop production, planting area and general assessment of the crop in Telangana State. During their visit information regarding dryland agriculture, soils, watershed management and extension activities was exchanged with them. A total of 1637 students from Karnataka, Tamil Nadu & Andhra Pradesh, 40 Scientists from NAARM, Hyderabad, 283 Agricultural Officers from Tamil Nadu & Telangana and 328 farmers from Karnataka, Maharashtra, Madhya Pradesh & Tamil Nadu visited ICAR-CRIDA, Hyderabad during the period. Dr. T. Mohapatra in his inaugural address suggested to make the 151 Climate Resilient Villages (CRVs) to CRV Cluster Villages and the need to actively involve State Governments for successful upscaling of CRVs. There were eight Technical sessions under different themes viz., Resilience through Natural Resources Management, Resilience through Crop Improvement and Adaptation, Technology Demonstration Component Session: Lessons from Technology Demonstration and Future Roadmap, Resilience through Adaptation in Horticultural Crops, Pests, Diseases & Pollinators,Assessment of Impacts on Fisheries-Adaptation and Mitigation Options, Vulnerability Assessment, Socio-Economic Impacts and Farm Advisories, Adaptation Strategies for Climate Resilient Livestock Production, Integrated Modeling Framework. Each session chaired by concerned DDGs and co-chaired by NICRA Expert Committee members and concerned ADGs from ICAR, New Delhi. A detailed session-wise recommendations was presented by Dr. M Prabhakar, PI, NICRA, ICARCRIDA, Hyderabad in the plenary session chaired by Dr. K Alagusundaram, DDG (NRM), ICAR. Zonal Monitoring Committee Visits During the period, zonal monitoring committee visits were organized in the KVKs of ATARI zones viz. Guwahati, Barapani, Kolkata, Jodhpur, Jabalpur, Bengaluru and Hyderabad. Zonal monitoring committee's visits to various zones were organized to review the technical progress of different modules like NRM, crop production, livestock & fishery and institutional interventions in the NICRA villages and for making appropriate suggestions for improvement. ZMC with VCRMC members, Dimapur ZMC with VCRMC members, Malda July - December, 2018 9 Visits Abroad Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA visited Katowice, Poland to participate in the UNFCCC COP-24/CMP14/ CMA1.3 and to organize the side event at Indian Pavilion at COP24 during 30th November - 5th December, 2018. During the visit, he has organized the Side Event at Indian Pavilion @ COP24 on the theme "Scaling up Adaptation Strategies for Climate Resilient Agriculture" on 5th December, 2018. This side event was Chaired by Dr. Anthony Simons, Director General, World Agroforestry Centre (WAC), Nairobi and Co-Chaired by Prof. N.H. Ravindranath, Indian Institute of Science, Bengaluru. In this side event Dr. Reddy has presented two papers and Dr. R.S. Sinha, Additional Commissioner (NRM), Department of Agriculture and Farmers' Welfare, Government of India presented a paper. The side event was very successful as about 25 Indian and foreign delegates were present. After thorough deliberations, the following conclusions were drawn, • There is a need to revise the vulnerability atlas of India taking into consideration the dimensions and definition of vulnerability and risk in the recent Assessment Report of IPCC. • NICRA project was successful in establishing 151 model climate resilient villages in 151 vulnerable districts. But there is a need to upscale the climate resilient villages in highly and medium vulnerable districts. • There is a need to scaling up successful IFS models developed for different agro-climatic regions of India by taking into consideration the resources available with farmers. Dr. K. Sammi Reddy organizing side event at Indian Pavilion, COP24, Katowice, Poland Dr. Suseelendra Desai, Principal Scientist (Plant Pathology) participated in the Regional Conference on "Role of Soil and Plant Health Towards Achieving Sustainable Development Goals in Asia-Pacific" held during 20-24 November, 2018 at Bangkok, Thailand. APAARI, Department of Agriculture, Thailand and Indian Phytopathological Society jointly organized the conference and the participants included diverse experts from research, development, extension, policy makers, private sectors, professional societies, civil society organizations and donor organizations, to share specific long-term experiences on the neglect of soil and plant health in the Asia-Pacific region. Dr. Desai was invited to deliver a lead lecture on "Potential impacts of climate change on plant pathogens and biocontrol agents and adaptation strategies". He also chaired a technical session on "Plant health management – case studies" along with Dr. GD Sinniah from Sri Lanka. The conference deliberated on soil and plant health aspects in detail and agreed to formulate a group to address these issues in the years to come. Dr. Desai delivering lecture Dr. K.V. Rao, Principal Scientist (Soil and Water Conservation Engineering), Division of Resource Management visited United Kingdom (UK) to participate in Workshop on "Advancing Drought Monitoring, Prediction and Management Capabilities" during 18th - 20th September, 2018 at Lancaster University, Lancaster, UK . CRIDA - Newsletter 10 Forthcoming Events Sl. No. Title of the event Dates 1. XXVI Biennial Workshop of AICRP for Dryland Agriculture, at AICRPDA Bengaluru Centre, UASB 16-19th January, 2019 2. Republic Day 26th January, 2019 3. National Science Day 28th February, 2019 4. ICAR-CRIDA Foundation Day 12th April, 2019 5. IRC meeting 23-25, April, 2019, 9-10th May, 2019 6. World Environment Day 5th June, 2019 DOE sponsored Model Training Course on "Extension Strategies for Participatory Natural Resource Management in Rainfed Agriculture" Model Training Course sponsored by DOE was organised at ICAR-CRIDA during September 24 - October 1, 2018. Twenty eight officials from eight different states viz., Telangana, Andhra Pradesh, Maharashtra, Odisha, Tamil Nadu, Goa, Punjab and Karnataka attended the model training course. The course covered various extension strategies of Soil and water conservation measures for enhanced productivity in drylands, Technologies for sustainable NRM in Rainfed areas, Horticulture systems in Rainfed Agriculture for sustainable NRM and enhanced productivity, Enhancing productivity of crops and cropping systems through effective use of natural resources, Farming systems approach for sustainable NRM in drylands, Role of Livestock and their management for enhancing productivity and income in drylands, Gender mainstreaming in NRM, Communication tools and techniques for sustainable NRM. Inaugural session of Model Training Course on "Extension Strategies for Participatory Natural Resource Management in Rainfed Agriculture" ICAR-Short Course on 'Assessment of Vulnerability and Adaptation to Climate Change in Agriculture' A ten day short course on 'Assessment of vulnerability and adaptation to climate change in agriculture', sponsored by the Agricultural Education Division of the ICAR, was conducted during 28th November to 7th December, 2018 at ICAR-CRIDA. The short course has provided the participants with various concepts, approaches and methods used in assessing vulnerability and adaptation. Twenty one participants from five ICAR institutes and eight state agricultural universities participated. A majority of the participants expressed that their expectations from the short course were fulfilled to a large extent. Participants of ICAR Short Course on "Assessment of Vulnerability and Adaptation to Climate Change in Agriculture" KVK Programmes About 34 training programmes were organized during the period July to December, 2018 on different aspects of agriculture, horticulture, animal husbandry, farm mechanization and women empowerment to farmers and farm women from Ranga Reddy district. 1142 farmers and farm women were benefitted from these training programmes. Human Resource Development July - December, 2018 11 Participation in Seminars and Symposia Name of the Personnel Workshop / Seminar / Symposium / Meeting Duration Venue K. Sammi Reddy International Consultation Workshop on Adapting agriculture in semiarid India to a global temperature rise by 1.5 0C. 3-4 October, 2018 WOTR, Pune National Workshop on Sustainability of Indian Agriculture, Natural Resource Perspective with special reference to water. 11 October, 2018 IIWM, Bhubaneswar 83rd Annual Convention of the Indian Society of Soil Science. 27-28 November, 2018 AAU, Anand UNFCCC COP-24 / CMP14 / CMA1.2 Meeting. 30 November to 5 December, 2018 Katowice, Poland G. Ravindra Chary & B.M.K. Raju Brainstorming workshop on "Prioritization of Rainfed Districts in India" organized by NRAA & ICAR-CRIDA. 11-12 December, 2018 NASC, New Delhi C.A. Rama Rao Stakeholders Consultation Meeting on NICRA. 20 July, 2018 NASC, New Delhi Expert consultation meeting for Impact Assessment of the AP Drought Mitigation Project of Govt. of A.P. 14 August, 2018 WASSAN, Hyderabad National Workshop on Promotion of Developing Climate Resilient Villages for Sustainable Food and Nutritional Security. 4-5 October, 2018 MANAGE, Hyderabad 26th Annual Conference of Agriculture Economics Research Association (India) on 'Agriculture and Sustainable Development Goals. 15-17 November, 2018 ICAR-NDRI, Karnal, Haryana Brainstorming meeting conducted by NRAA. 11-12 December, 2018 NASC, New Delhi B.M.K. Raju & R. Nagarjuna Kumar Consultation Meeting on 'Risk and vulnerability of agriculture to climate change: A district level assessment'. 20 July, 2018 NASC, New Delhi B.M.K. Raju 72nd Annual Conference of Indian Society of Agricultural Statistics (ISAS) organized with a broader theme of 'Statistics, Informatics, Engineering Interventions and Business Opportunities: A Road-Map To Transform Indian Agriculture Towards Prosperity' 13-15 December, 2018 ICAR - CIAE, Bhopal, Madhya Pradesh Boini Narsimlu International Conference on "Global Water Security for Agriculture and Natural Resources" organized by ASABE USA & ISAE India. 3-6 October, 2018 Hotel, Taj Krishna, Hyderabad R. Nagarjuna Kumar ICAR-ICT Road map. 6 July, 2018 IIMR, Hyderabad National Workshop on Artificial Intelligence in Agriculture: Status and Prospects. 30-31 July, 2018 NASC, New Delhi Josily Samuel and P.K. Pankaj 'Workshop on CLEM-Crop Livestock Enterprise Modelling'. 22-23 October, 2018 ICRISAT, Hyerabad D. Sudheer Indian International Science Festival-Agriculture Conclave. 5 -7 October, 2018 Lucknow, Uttar Pradesh G. Sri Krishna Hands on Training to Master trainers of KVKs on TCS-ICAR-KVK Sandesh. 3 August, 2018 ATARI, Zone X, Hyderabad Training of Trainers for KVKs, SAUs and ICAR institutes. 25-27 September, 2018 PJTSAU, Hyderabad Annual Zonal Workshop of KVKs Zone X 20-22 September, 2018 ATARI-CRIDA G. Nirmala, K. Nagasree & Anshida Beevi C.N. 9th National Extension education Congress on "Climate Resilient Agriculture – Innovations and Technologies" 15-17 November, 2018 CAEPHT, Ranipool, Sikkim CRIDA - Newsletter 12 1. Dr. K. Sammi Reddy, Director (Acting), ICAR – CRIDA was inducted as the Fellow of the Indian Society of Soil Science (ISSS), New Delhi. He received "ISSS Fellow Award" from His Excellency Honorable Governor of Gujarat Shri O.P. Kohli at 83rd Annual Convention of the ISSS held at Anand on 27.11.2018. Dr. K. Sammi Reddy receiving ISSS Fellow Award from Shri O. P. Kohli, Honorable Governor of Gujarat 2. AICRPDA-Vijayapura centre received "ICAR-Vasantrao Naik Award" for Outstanding Research and Application in Dryland Farming Systems for 2017" during ICAR Foundation Day and Award Ceremony on July 16, 2018 at NASC, New Delhi. AICRPDA Vijayapura centre receiving ICAR-Vasantrao Naik Award 3. Dr. G. Ravindra Chary, Project Coordinator (DLA) received "Indian Society of Agronomy Gold Medal Award" on 24.10.2018 during XXI Biennial National Symposium on Doubling Farmers' income through Agronomic Interventions under Changing Scenario at MPUAT, Udaipur, Rajasthan. Dr. G. Ravindra Chary receiving Indian Society of Agronomy Gold Medal Award 4. Dr. G. Nirmala, Principal Scientist (Agril. Extension) & Head, TOT was honored with "SEE Fellow Award" during 9th National Extension Education Congress organized by Society of Extension Education Agra at CAEPHT, Ranipool, Sikkim during 15-17 November, 2018. Dr. G. Nirmala receiving SEE Fellow Award 5. Dr. K. Nagasree, Principal Scientist (Agril. Extension) received "Best Extension Professional Award" during 9th National Extension Education Congress organized by Society of Extension Education Agra at CAEPHT, Ranipool, Sikkim during 15-17 November, 2018. Dr. K. Nagasree receiving Best Extension Professional Award Awards and Recognition July - December, 2018 13 6. Dr. B.M.K. Raju, Principal Scientist (Agril. Statistics) was included as "Member of Task Force" constituted by NRAA, DAC & FW, Govt. of India for 'Prioritization of rainfed districts in India'. 7. Dr. R. Nagarjuna Kumar, Scientist received the "Best Paper Award" for the paper "Spatial Rice Decision Support System (SRDSS) for effective rice crop management", Current Science Vol. 116, No. 3 by IIRR, presented during Annual day Celebrations of IIRR organized at ICAR-IIRR, Hyderabad on 15th December, 2018. 8. Dr. R. Nagarjuna Kumar, Scientist received the "Outstanding Scientist Award 2018" during the International Conference on Agriculture, Horticulture and Food Science held at Hotel Hans, New Delhi during 29-30 December, 2018. 9. Dr. Anshida Beevi C.N., Scientist (Agril. Extension) conferred with "Ganga Singh Chauhan Memorial Award-2018" for outstanding research contributions in the field of Extension Education during 9th National Extension Education Congress organized by Society of Extension Education Agra at CAEPHT, Ranipool, Sikkim during 15-17 November, 2018. Dr. Anshida Beevi C.N. receiving Ganga Singh Chauhan Memorial Award 10. Dr. Anshida Beevi C.N., Scientist (Agril. Extension) received "Best Paper Presentation Award-2018" for the paper "Drudgery Reducing Technologies for Women Empowerment in the Rainfed Areas" during 9th National Extension Education Congress 11. Sri Mula Mahender Reddy of KVK, Chandippa village of Ranga Reddy district received "Best Farmer Award" by Aaj Tak News Channel on 24th October, 2018 for outstanding contribution in "Raised Platform / Elevated Animal Shed in Semi-Intensive Goat Farming". Sri. Mula Mahender Reddy receiving "Best Farmer Award" by Aaj Tak News Channel Personnel Information Appointments / Promotions / Transfers / Joining Name and Designation Joined/ Transferred/ Promoted/ Appointed Date w.e.f Transfers/ Joinings Shri Rajkumar Dhakar, Scientist, ICAR-CRIDA Transferred as Scientist, ICAR- IARI, New Delhi 25.08.2018 Dr. B. Krishna Rao, Principal Scientist, ICAR-CRIDA Joined as Director (A&R), WALAMTARI, Hyderabad on deputation (12.09.2018 to 11.09.2021) 12.09.2018 Dr. A. Amarender Reddy, Principal Scientist Transferred to ICAR-CRIDA, Hyderabad 06.09.2018 Smt. D. Lakshmi Aruna Gayathri T-3 (Farm Assistant) 22.12.2018 Shri Bandi Srikanth Goud T-3 (Farm Assistant) 26.12.2018 Shri Awinash Brahamwanshi T-1 (Fieldman) 28.12.2018 Promotions Shri Rajkumar Dhakar, Scientist (Agricultural Physics) Promoted to next higher pay Rs. 7000/- 02.05.2016 Shri G. Venkatesh, Scientist (Agro-forestry) Promoted to next higher pay Rs. 8000/- 01.01.2014 Promoted to next higher pay Rs. 9000/- 01.01.2017 Shri Sarath Chandran M. A., Scientist (Agricultural Meteorology) Promoted to next higher pay Rs. 7000/- 01.01.2018 CRIDA - Newsletter 14 Cultural and Welfare Activities Swachhtha Pakhwada Swachhtha Pakhwada was celebrated by ICAR-CRIDA during 16-31 December, 2018. The date-wise activities set out in the programme were implemented at ICAR-CRIDA main office, Hayathnagar Research Farm, Gunegal Research Farm and surrounding residential areas and in villages, involving all the employees of ICAR-CRIDA, farmers and civil society members, VIPs, media persons. Swachhtha Pakhwada Celebration at farmers first village The concluding function of Swachhtha Pakhwada was organized on 31st December, 2018. A brief account of the Swachhtha Pakhwada activities carried out from 16th – 31st December, 2018 was presented. Prizes for debate and essay writing competitions held during the fortnight were distributed. The event received good media coverage. Vanamahotsavam ICAR-CRIDA Cultural and Recreation Club organized Vanamahotsavam at Hayathnagar Research Farm of the institute on 20th November, 2018. All the CRIDA staff members actively participated in the cultural activities. The events generated great enthusiasm and unity among staff. Director (Acting), ICAR-CRIDA distributing prizes to winners XIV Meeting of ICAR-CRIDA IJSC Second meeting of XIV IJSC was held on 20th October, 2018 in Director's Committee room under the Chairmanship of Dr. K. Sammi Reddy, Director (Acting) and Chairman, IJSC, ICAR-CRIDA. The meeting was attended by following official side members Dr. K.L. Sharma, Dr. R. Nagarjuna Kumar, Sri B.D. Phansal, CAO, Sri A. Srinivasa Murthy, SFAO and Dr. Ravikanth V. Adake, Official side Secretary and Dr. (Smt.) K. Salini, Scientist (Genetics & Plant Breeding) Promoted to next higher pay Rs. 7000/- 15.09.2015 Dr. Prabhat Kumar Pankaj, Sr. Scientist (Livestock Production & Management) Promoted to next higher pay Rs. 9000/- 08.05.2015 Dr. (Smt.) R. Rejani, Sr. Scientist Principal Scientist 30.08.2017 Dr. S. M. Vidya Sekhar, Chief Technical Officer (T-9) Advance increment 03.02.2017 Dr. (Smt.) D. Anantha V. Rao, Chief Technical Officer (T-9) Advance increment 03.02.2017 Shri Ram Kumar, Assistant Chief Technical Officer (T-7-8) Chief Technical Officer (T-9) 24.02.2018 Shri S. Vijaya Kumar, Senior Technical Officer (T-6) Assistant Chief Technical Officer (T-7-8) 25.10.2015 Shri K. Surender Rao, Chief Technical Officer (T-9) Advance increment 03.02.2017 Shri G. Prabhakar, Senior Technical Officer (T-6) Assistant Chief Technical Officer (T-7-8) 03.11.2017 Appointment Dr. K.L. Sharma Appointed as Vigilance Officer 15.11.2018 ICAR-CRIDA extends best wishes to them Retirements Name Designation Date of superannuation Dr. (Smt). K. Usha Rani Assistant Chief Technical Officer 04.10.2018 Shri B. Anjaiah SSS 31.10.2018 Shri Buchaiah Ennapally Senior Technician 30.11.2018 Shri Jainender Assistant Chief Technical Officer 31.12.2018 Our best wishes for happy and peaceful retired life to all of them July - December, 2018 15 BOOK-POST To _______________________________________ _______________________________________ _______________________________________ Published by : Dr. G. Ravindra Chary, Director (Acting), ICAR-CRIDA Editorial Board Chairman : Dr. K. Sammi Reddy, Head, DRM Editors : Dr. (Mrs.) K. Nagasree, Pr. Scientist (TOT) Dr. P. K Pankaj, Senior Scientist (TOT) Dr. R. Nagarjuna Kumar, Scientist, (SDA) Dr. Anshida Beevi C.N., Scientist, (TOT) Hindi Translation : Dr. P.K. Pankaj, Sr. Scientist, (TOT) Dr. S.R. Yadav, Asstt. Director (OL) Secretarial Assistance : Mrs. M.A. Rekha, PA Photo credits : Mr. K. Surender Rao, CTO ICAR-Central Research Institute for Dryland Agriculture Santoshnagar, Saidabad PO, Hyderabad - 500 059 Ph: 040-24530157/161/163 Fax: 040-24531802 E-mail: news.crida@icar.gov.in Website: www.crida.in staff side members Sri V. Venunath, CJSC Member, Sri B. Krishna, Secretary, Staff side, Sri S. Ratnashankar Rao, Sri D. Srinivas, Sri A. Mallesh Yadav and Sri S. Shankar Reddy. Agenda points were discussed in the meeting. क्रीडा, हैदराबाद में स्वर्गीय श्री अटल बिहारी वाजपेयी जी, भूतपूर्व प्रधानमं त्री, भारत सरकार का प्रथम मासिक श्रद्धांजलि दिवस आयोजित भारतीय कृ षि अनुसं धान परिषद (आईसीएआर) के दिशा-निर्देशानुसार कें द्रीय बारानी कृ षि अनुसं धान सं स्थान (क्रीडा-CRIDA), हैदराबाद के प्रांगण में रविवार दिनांक 16 सितंबर, 2018 को भारत रत्न स्वर्गीय श्री अटल बिहारी वाजपेयी जी, भूतपूर्व प्रधानमं त्री, भारत सरकार को प्रथम मासिक श्रद्धांजलि दिवस के अवसर पर श्रद्धा सुमन अर्पित किए गए। इस अवसर पर आयोजित विशेष कार्यक्रम में कार्मिको को सं बो ं धित करते हुए सं स्थान के निदेशक महोदय डॉ के सम्मी रेड्डी ने स्व. वाजपेयी जी को महान कवि, समाज सेवी, सर्वप्रिय जननेता तथा देश-विदेश में भारत की छवि को निखारने वाला राजनेता बताते हुए उनके सिद्धांतो को अपनाने पर बल ं दिया। आपने स्व. वाजपेयी के सं घर्षों से परिपूर्ण जीवन का उल्लेख करते हुए देश को नई ऊं चाइयो पर प ं हुंचाने हेतु उन्हेंप्रेरणा स्त्रोत बताया। इस कार्यक्रम में डॉ पी के जैन, वैज्ञानिक-एफ, एआरसीआई, हैदराबाद ने मुख्य अतिथि के रूप में पधारकर वाजपेयी जी की प्रसिद्ध इक्यावन कविताओं का सं क्षिप्त परिचय दिया तथा उनकी श्रेष्ठ कविताओ का ं वाचन करते हुए भावार्थ समझाते हुए वर्तमान परिदृश्य में उनकी उपयोगिता को सिद्ध करते हुए उनके उद्देश्यों का अनुपालन करने का अनुरोध देश्यों किया। आपने कौरव कौन कौन पांडव; ऊं चाई के साथ विस्तार भी हो; मुझे इतनी ऊं चाई कभी मत देना; मौत से ठन गई; सामने वार कर फिर मुझे आजमा; बिखरे नीड; सवेरा है मगर पूरब दिशा में; सच्चाई यह है कि; ऊं चाई; आओ मन की गांठें खोलें; नामक कविताओ का ं विस्त रूप से भा तृ वार्थ समझाया। इस विशेष कार्यक्रम का सं चालन डॉ नागार्जुन कु मार, वैज्ञानिक ने, धन्यवाद ज्ञापन डॉ एस आर यादव ने तथा डॉ पंकज कु मार ने कार्यक्रम के आयोजन में विशेष भूमिका निभाते हुए सं पूर्ण सहयोग प्रदान किया। इस अवसर पर सं स्थान के अधिकांश वैज्ञानिक एवं अन्य कार्मिक उपस्थित थे। South zone sports meet ICAR-CRIDA sports contingent comprising 31 participants and 1 CDM participated in the ICAR South Zone Sports Meet - 2018 organized by ICAR-CTRI, Rajahmundry at DSA stadium, Kakinada, Andhra Pradesh during 5th-9th September, 2018. In this tournament, Mr. B. Kiran Kumar, SSS, secured 1st place in javelin throw and Mr. Mukund, Senior Technical Assistant secured 2nd place in cycling. Mr.B. Kiran Kumar receiving 1st prize in Javelin throw Mr. Mukund receiving 2nd prize in cycling Independence day celebrations The 72nd Independence Day was celebrated on August 15, 2018 with pride and patriotic zeal. The Director hoisted the flag and addressed the staff of CRIDA. In this occasion, Director distributed cash awards (CCS & CCRC) to the X class toppers of CRIDA staff children and motivated the staff with his message to work with dedication and boost institute's growth. Director (Acting), ICAR-CRIDA addressing the staff CRIDA - Newsletter 16 Dr. K Sammi Reddy, Director (Acting), ICAR-CRIDA Small Farm Mechanization is the Key for Successful Adoption of Climate Resilient Technologies by Farmers in Rainfed Areas Over the years, the National Agricultural Research System (NARS) has contributed significantly to development and transfer of technologies for a more viable and sustainable rainfed agriculture. Of late, timely farm operations has become an expensive preposition due to shortage of agricultural labour in rainfed areas. To obtain the proper response from the rainfed crops, small farm mechanization is the key to meet the timeliness of operations in quick session for establishment of crop and enhancing inputs and moisture use efficiency. Realizing the fact, CRIDA and AICRP on dryland agriculture have identified small farm mechanization as one of the prioritized research area and made continuous untiring efforts to develop dryland farm implements. So far, CRIDA has developed nearly 23 dryland farm implements which are being widely adopted by rainfed farmers. More than 3 lakh units of CRIDA BBF Planters have been sold to farmers during the last 5-6 years in states of Maharashtra, Madhya Pradesh, Telangana etc. Since about 85% of the rainfed farmers are small and marginal who can't afford to procure farm implements, rainfed farm mechanization is not happening at desired pace. Therefore, CRIDA under its flagship programmes, NAIP and NICRA has conceptualized the Custom Hiring Centre (CHC) and implemented successfully in 151 climate resilient villages (CRVs) of vulnerable districts under NICRA. Suitable farm implements were identified for each CRV through focused group discussions with the farmers pertaining to their farm operations. To oversee the requirements, service and maintenance aspects of these machines, a village climate risk management committees (VCRMC) have been constituted. This approach has showed many positive results in enhancing the crop productivity in climate resilient village clusters due to timely availability of improved implements at affordable cost for the small and marginal farmers in their own village or nearby village. Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA From the Director's Desk . निदेशक की कलम से ……… वर्षा आधारित क्षेत्रों में क षेत्रों िसानो द्ं वारा जलवायु समुत्‍थान प्रौद्योगिकियो को सफलतापू ं र्वक अपनाने में छोटे कृषि यंत्रों कत्रों ी मुख्‍य भूमिका पिछले कु छ वर्षों में, राषटरीट्य कृ षि अनुसं धान प्रणाली (एनएआरएस) ने अधिक व्‍यवहार्य एवं टिकाऊ वर्षा आधारित कृ षि के लिए प्रौद्योगिकियो के ं विकास एवं हस्‍तांतरण में महत्‍वपूर्ण योगदान दिया है। वर्षा आधारित कृ षि में कृ षि श्रमिको कं ी कमी के कारण कृ षि कार्यों में देरी से कृ षि कार्य अधिक खर्चीला होता जा रहा है। वर्षा आधारित फसलो कं ी सही प्रतिक्रिया के लिए, फसलो कं ी बुआई एवं निवेशो तथा नमी उपयोग ं क्षमता को बढ़ाने के लिए सत्र में समयबद्ध रूप से कृ षि कार्यों को पूरा करने में छोटे कृ षि यंत्रों कत्रों ी प्रमुख भूमिका होती है। इस बात को ध्‍यान में रखते हुए, क्रीडा एवं अखिल भारतीय समन्वित बारानी कृ षि अनुसं धान परियोजना ने छोटे कृ षि यंत्रों को त्रों प्राथमिक अनुसं धान क्षेत्र के रूप में पहचाना है एवं बारानी कृ षि उपकरणों के विकास में निरंतर अथक प्रयास जारी है। अब तक, क्रीडा द्वारा करीब 23 बारानी कृ षि उपकरणो का ं विकास किया गया है जिन्‍हें वर्षा आधारित किसानो द्ं वारा व्‍यापक रूप से अपनाया जा रहा है। महाराष्‍ट्र, मध्‍यप्रदेश, तेलंगाना आदि राज्‍यों में ्‍यों पिछले 5-6 वर्षों के दौरान क्रीडा बीबीएफ प्‍लांटरों की 3 लाख से अधिक इकाइयां बेची जा चुकी हैं। करीब 85 प्रतिशत वर्षा आधारित किसान छोटे एवं सीमांत हैं जो कृ षि उपकरणो को खरीद नही ं ं सकते, जिसके कारण वांछित गति से वर्षा आधारित क्षेत्रों में यां क्षेत्रों त्रिकीकरण नही हो पा रहा है। अत: क्रीडा के ं प्रमुख कार्यक्रमो के अंत ं र्गत एनएआईपी एवं निक्रा ने कस्‍टम हायरिं ग केंद्र की अवधारणा को अपनाते हुए निक्रा के अतिसंवेदनशील जिलो के 151 जल ं वायु समुत्‍थान गांवो (सीआर ं वी) में इसे सफलतापूर्वक कार्यान्वित किया है। उपयुक्‍त कृ षि उपकरणो कं ी पहचान प्रत्येक जलवायु समुत्‍थान गांव के कृ षि कार्य में जुड़ेकिसानो से ं विचारविमर्श के उपरांत की गई है। इन उपकरणो कं ी आवश्‍यकताओ, से ं वाओं एवं रख-रखाव के विभिन्‍न पहलूओ को पूरा करने के ल ं िए, गांव जलवायु जोखिम प्रबं धन समितियो (ं वीसीआरएमसी) का गठन किया गया है। इस कदम से कई सकारात्‍मक परिणाम देखने में आए हैं जैसे कि उनके अपने गांव या समीपवर्ती गांव में छोटे एवं सीमांत किसानो को सही समय पर उन्नत ं उपकरण सस्‍ती कीमतो पर उपलब् ं ‍ध होने के कारण जलवायु समुत्‍थान गांवों की फसलो कं ी उत्पादकता में बढ़ोत्‍तरी हुई है। डाॅ. के . सम्मी रेड्डी, निदेशक (कार्यकारी), भाकृ अनुप-क्रीड ; Not Available

Not Available ; The Hon'ble Vice President of India Shri. M. Venkaiah Naidu visited ICAR-Central Research Institute for Dryland Agriculture (CRIDA), Hyderabad on 3rd July, 2018. He was the Chief Guest for the "Consultative Meeting on Doubling of Farmers' Income in Telangana State and Adjoining Areas". Shri. Md. Mahmood Ali, Deputy Chief Minister, Telangana State was the Guest of Honour. Dr. K. Alagusundaram, Deputy Director General (NRM), ICAR, New Delhi, Shri. C. Parthasarathi, APC & Principal Secretary (Agriculture), Telangana State; Dr. K. Sammi Reddy, Director (Acting), CRIDA; Directors and scientists of local ICAR institutes, senior officials of PJTSAU, senior officials from Telangana State, NGOs, Industrialists, Bankers and progressive farmers participated in the meeting. Hon'ble Vice President addressing participants of consultation meeting Deputy Director General (NRM) Dr. K. Alagusundaram, ICAR, New Delhi welcomed the dignitaries and the participants while briefing about the various rainfed technologies developed by CRIDA for the benefit of farmers of dryland agriculture. Hon'ble Vice President Shri. M. Venkaiah Naidu, chaired the interactive session with scientists, research scholars, farmers and representatives of NGOs. He stated that the multifaceted strategy is needed to protect agriculture as agriculture is now under distress. During interactive session, farmers of Ranga Reddy district mentioned that their farm income has been substantially increased due to the interventions of ICAR-CRIDA, KVKs and SAUs. Book releasing during consultation meeting New Research Initiatives CRIDA was awarded a competitive research project entitled "Innovative and contextual agromet. advisory services for climate smart agriculture" funded by Indian Institute of Tropical Meteorology, Ministry of Earth Sciences under Monsoon Mission-II with budget outlay of the Rs. 311.48 lakhs. ICRISAT and ICAR-IIPR, Kanpur are the partner institutes. Dr. P. Vijaya Kumar, Project Coordinator, AICRPAM, ICAR-CRIDA is the Principal Investigator of this project. Dr. AVM Subba Rao and Dr. Santanu Kumar Bal are the CoPrincipal Investigators from ICAR-CRIDA and Dr. Anthony Whitbread and Dr. R.K. Mishra are the Co-Principal Investigators from ICRISAT and ICAR-IIPR, respectively. CRIDA - Newsletter 2 Minimum tillage with crop residue retention on soil surface produced higher crop yields while maintaining better health of rainfed Alfisol The results of 6 year old experiment on conservation Agriculture (CA) in rainfed Alfisol showed that the surface retention of crop residues @ 2-6 t/ha produced 5-13% higher sorghum yield and 28-45% higher cowpea yield as compared to no residue application control. About 56% higher organic carbon (6.80 g/kg) content was recorded with the application of sorghum stover @ 6 t/ha as compared to control (4.36 g/ kg). The increase in available N with the application of 6t and 4t crop residue was to the extent of 19.5 and 28% respectively while significantly higher contents of soil available P (10.67 kg/ha) and K (288.8 kg/ha) were observed with application of sorghum residue @ 4 t/ha. Significantly higher microbial biomass carbon (MBC) and dehydrogenase activity (DHA) were recorded with the application of sorghum stover @ 4 t/ha. Besides reducing the bulk density, the application of residues had a significant influence on the mean weight diameter (MWD) of the soil aggregates. The highest overall soil quality index (SQI: 9.58) was observed with the residue application @ 6 t/ha. A significant positive relationship was observed between SQI and pooled cowpea seed yield (R2 =0.82) and pooled sorghum grain yield (R2 =0.69). This study also clearly indicated that the adoption of minimum tillage in combination with adequate crop residue cover, the soil moisture increased and soil temperature decreased which in-turn made the crops to withstand the mid season dry spells without much adverse effects. Crop residue retention in the field Development of track width & ground clearance enhancing platform and matching Implements for low horse power tractor A reconfigured platform for small horse power tractor with matching weeding and spraying implements was developed. Such new developments will increase effective use of tractor for weeding and spraying operations in crops like maize, castor, red gram, cotton, chilies etc. The developed platform basically consists of three components (i) Front wheel axle (ii) Rear drive wheel axle and (iii) Reworked steering set system for enhanced track width. The prototype high clearance platform fitted mini tractor matching rotary weeder consists of a main frame with hitch mast, gear box housing with power transmission provision, rotor shaft assembly with soil working tools. The developed boom sprayer unit basically consists (i) Base frame to give support / fix various components (ii) Pump with manifold for flow control and pressure regulation (50 lpm & 30kg / cm2 rating) (iii) Boom with height adjustable frame work and (iv) High pressure hose pipes. The pump gets the required power from tractor. The nozzles on the boom were fitted with spacing adjustable provision to use for different types of rainfed crops. The weeding efficiency of rotary machine varied 74 to 82.5.% and 78.5 to 86.8% for castor and pigeon pea, respectively. In case of maize crop, the weeding efficiency observed to be 73.9%, which was low compared to other two crops due to narrow row spacing. The boom sprayer was operated in cotton crop at two growth stages; the first one at flowering stage (75 DAS) and second operation in bolls expansion stage (90 DAS). The operator can steer the tractor comfortably and sprayer worked satisfactorily. The field capacity of the machine ranged from 1.7 - 2.0 ha/hr. The newly developed implements shown significant advantage in monitory terms when compared with traditional practice of bullock operated blade harrow and hand labour spray operation (15 - 20% lower cost). Track width and ground clearance enhanced platform fitted low horse power tractor with matching weeding and spraying implements Research Highlights July - December, 2018 3 Scientific Activities XXVIIth Research Advisory Committee (RAC) meeting The XXVIIth meeting of the Research Advisory Committee of the institute was held during 10-11 November, 2018 under the chairmanship of Dr. Panjab Singh, former Secretary, DARE & Director General, ICAR. The committee reviewed the progress and recommended for strengthening of farming systems research with horticulture and livestock components, scaling up of NICRA interventions to more villages and restructuring of the institute by creating divisions of Social Sciences and Climate Change. Further, RAC suggested to align the research programmes with the challenges and development needs of dryland farmers. RAC meeting in progress Field Institute Research Council (IRC) meeting Field Institute Research Council (IRC) Meeting for 2018-19 was held on 25th September, 2018 at Gunegal Research Farm (GRF) and on 5th October, 2018 at Hayathnagar Research Farm (HRF) under the chairmanship of Dr. K. Sammi Reddy, Director (Acting). The chairman IRC, Dr. K. Sammi Reddy, Director (Acting), Project coordinators, Heads of Divisions / Sections and scientists visited various experiments and discussed thoroughly on various treatment effects. Interaction during field IRC Various suggestions like displaying of the experimental and treatment boards at the experimental site, periodical monitoring of soil moisture in CA related experiments, rainfall amount, rainy days and crop yields needs to correlated for all the experiments etc., were made in field IRC. Quinquennial Review Team (QRT) Under the Chairmanship of Dr. J.C. Katyal, former Vice Chancellor, CCS Haryana Agriculture University & former DDG (Education), ICAR, two review meetings were conducted. QRT meeting was held during 18-19 June, 2018 at UAS, Bengaluru and reviewed the work done by both AICRPDA and AICRPAM centers located in Karnataka, Andhra Pradesh, Kerala & Tamil Nadu. Another meeting was held at ICAR-CRIDA, Hyderabad during 16-18 August, 2018 to finalize the QRT report. QRT visit to AICRPDA center, Bengaluru Dr. J.C. Katyal presented the salient recommendations of QRT to DG, ICAR and other officials in presence of DDG (NRM) and ADG (A, AF & CC) on 13th September, 2018 at ICAR, New Delhi. Honorable DG, ICAR has appreciated the work done by the QRT. QRT meeting in progress Hindi fortnight celebrations The Hindi fortnight was organized from 1st to 14th September, 2018 at ICAR-CRIDA, Hyderabad. On this occasion, Hindi Noting & Drafting, Hindi-English technical terminology and other Hindi competitions were organized. Winners were awarded on concluding day, 14th September, 2018. CRIDA - Newsletter 4 Interface meeting on agricultural contingencies for Andhra Pradesh In view of the low rainfall and its poor distribution in some parts of Andhra Pradesh, at the behest of ICAR-CRIDA, an interface meeting was organized by ICAR-CRIDA on August 3, 2018 with Department of Agriculture and ANGRAU under the chairmanship of special Commissioner of Agriculture, Government of A.P. to review and develop mid-course action plans for Rayalaseema (Anantapuramu, Kurnool, Kadapa and Chittoor), Prakasham, Nellore and Guntur districts. The participants included Director of Research, ANGRAU, Special Commissioner of Agriculture, A.P., Joint Collector, Kadapa, Senior scientists from ANGRAU, JDAs, ADAs, Scientists from KVKs and farmer representatives. Dr. NV Naidu, Director of Research ANGRAU, conducted the proceedings of the meeting. Dr. KV Rao, ICAR-CRIDA and Dr. S Malleswari, ANGRAU made detailed presentations on current rainfall scenario and forecast for the forthcoming weeks. Sri D. Muralidhar Reddy, Special Commissioner in his address emphasized that department should gear up to rescue the crops in the field, plans to cover unsown area and preparation of documents for early drought declaration procedures. Dr. NDRK Sharma, Consultant, Department of Agriculture, highlighted the implementation of agriculture contingency plans during past years and requested the officers to prioritize the interventions based on the uptake of preferred technology options by the farmers. Sensitization on district agricultural contingency plans for Mizoram In an interface meeting of ICAR-Mizoram State held on 24.09.2018 to sensitize the Senior officers of the State on District Agricultural Contingency Plans (DACPs). This is the first meeting on sensitization of DACPs to senior officials in the North-Eastern states of India. Mr. Lalsawta, Cabinet Minister for Finance & Planning chaired the meeting. Mr. Lalthanliana, Cabinet Minister for Horticulture, LAD & SWD and Mr. Lalmingthanga, Commissioner & Secretary, Agriculture were guests of honour. Secretaries from Horticulture, Sericulture, Animal Husbandry & Veterinary Science; Directors of various line departments; Director, ICAR - Research Complex, NEH Region and Director, ATARI, Umiam also attended the meeting. Dr. N. Prakash presented the technologies developed by ICAR RC for NEH and Dr. Deka highlighted how KVK set up is actively participating in dissemination of technologies. The Commissioner of Agriculture highlighted that only 30% of the food grains are produced in Mizoram. Mr. Lalthanliana mentioned that farming community in Mizoram are facing multi-faceted problems. Mr. Lalsawta emphasized on developing viable alternatives to Jhum cultivation which is responsible for meager yields. Dr. S. Desai, Principal Scientist, ICAR-CRIDA made a presentation on "Sensitization on District Agricultural Contingency Plans to meet the weather aberration impacts on agriculture in Mizoram".The Commissioner & Secretary, Agriculture appreciated the efforts and emphasized on more sensitization about DACPs among district officials. The meeting ended with vote of thanks by Ms. Shakuntala, JD, ICAR Research Complex, Kolasib centre. Contingency Plans Interface meeting in progress Interface meeting at Mizoram July - December, 2018 5 Technology Transfer Hon'ble Prime Minister's interaction with SHGs & women groups at ICAR-CRIDA Web telecasting of Hon'ble Prime Minister's interaction with SHGs & Women's groups was organized by Krishi Vigyan Kendra – Ranga Reddy District, ICAR-CRIDA on 12.07.2018 in KVK Campus, Hayathnagar Research Farm, ICAR-CRIDA. About 74 SHG women from four different villages of Ranga Reddy District, Telangana State participated. The Hon'ble Prime Minister's interaction with SHG women emphasized on improving the economic status of farm families through supporting SHG women by strengthening the Self Help Groups. The Prime Minister highlighted about DAY-NRLM programme (Deen Dayal Antyodaya Yojana-National Rural Livelihood Mission). Almost 30 lakh SHG women are being supported under Mahila Kisan Sashakthikaran Pariyojana (MKSP) to promote sustainable agriculture practices and the objective of Mission Antyodaya is to develop poverty free panchayats. Web telecasting of Hon'ble Prime Minister's interaction with SHGs & women's groups Parthenium awareness week organized Training cum awareness programme on integrated management of Parthenium was organized by KVK-CRIDA, Ranga Reddy District on 21st August, 2018. About 50 participants from Agriculture College, farmers, teaching and extension officials attended the programme. Subject matter specialists from KVK-CRIDA highlighted the technical aspects of Parthenium management, invasion of Parthenium in India, plant physiology-spread, impact and harmful effects of weed on crop, composting of weed. Displayed posters and removed weeds from demo plots and office premises of KVK. National nutrition month organized The theme for National Nutrition Month for 2018 was "Go Further with Food". On this occasion, organized 3 training programmes and method demonstrations i.e. (i) Prevention of anaemia – preparation of low cost nutritious recipes on 6th September, 2018, (ii) Value addition to millet products as food security & income generating activity on 11th September, 2018, (iii) Demonstration on dried green leafy vegetables – different recipes to prevent Iron & Calcium deficiency on 18th September, 2018 in KVK adopted villages Gummadivelli, Kolanguda and Nerrapally, for about 291 women. These programmes involved total 291 women, of which 67 were SC /ST, 224 were others. Distributed 200 drumstick plants as part of National Nutrition Week to women of self help groups. National women farmers' day (Mahila Kisan Divas) & technology day National Women Farmers' Day (Mahila Kisan Divas) and Technology Day was organized by Krishi Vigyan Kendra-Ranga Reddy District, ICAR-CRIDA on 15th October, 2018 at Hayathnagar Research Farm with the participation of women farmers from Ranga Reddy district. Dr. V. Maruthi, Head & Principal Scientist, KVK briefed the importance of the day and women's role in agriculture. Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA, presided over as Chief Guest and addressed about the women farmers' role in agriculture, drudgery management practices to be followed by women farmers, nutritional disorders and health issues. Dr. Y. G. Prasad, Director, ATARI, Guest of honour, requested the women farmers to utilize skill training programmes of KVK related to dairy and floriculture and NARI (Nutri sensitive agri-resources and innovations) programme of ICAR through KVK. The resource persons Dr. K. Aruna, Professor and Head (Retd.), AICRP (Home Science) informed the women farmers about the health, nutrition, diet, nutritive value of millets and gave a detailed presentation on nutritional disorders and remedies. Sri DGP Sharma, Senior Executive officer, Khadi and Village Industries Commission (KVIC) has explained different schemes in KVIC, loan facilities and Honey production and rearing techniques. Two brochures on Good management practices of chickpea and redgram cultivation, pamphlets on fall army worm in maize, pink bollworm in cotton, hydroponics in fodder cultivation, balanced nutrition diet for livestock were released. Five progressive women farmers and women entrepreneurs from Ranga Reddy District were felicitated on this occasion. National women farmers' day celebration CRIDA - Newsletter 6 World soil day organized ICAR-CRIDA celebrated world soil day on 5th December, 2018 at ICAR- CRIDA under the Chairmanship of Dr. G. Ravindra Chary, Director (In charge), ICAR-CRIDA, Hyderabad. Around 200 participants comprising of students, scientists, technical officers, KVK officials attended the awareness programme. Dr. G. Ravindra Chary explained historical background of World Soil Day, the usage of Soil Health Cards and its interpretation for effective nutrient management in the field crops for sustainable crop yields. Dr. K.L. Sharma, Principal Scientist, educated the participating students about the importance of soils and clarified the doubts raised by the students. The students were sensitized about the importance of soils through demonstrations, posters and exhibits and practical insights to laboratories. On this occasion posters on "Know your soils", "Soil profile" and "Identification of Nutrient deficiencies in Plants and Crops" were displayed for the benefit of the students. Dr. G. Ravindra Chary, Director (In-Charge) addressing students Kisan Diwas organized during Swachhtha Pakhwada KVK-CRIDA, Ranga Reddy District organized one day Kisan Diwas on 23rd December, 2018 as a part of Swachhtha Pakhwada (16-31st December, 2018). Dr. V. Maruthi, Principal Scientist & Head, KVK welcomed the invited farmers from 12 mandals of Ranga Reddy District and enlightened the objectives of the Kisan Diwas. Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA, Hyderabad was the Chief Guest. He explained to the farmers about the importance of Swachatha and also emphasized to prepare manure from the wastes generated on farmers' fields. Dr. K. Srinivas, Principal Scientist & OIC, HRF shared experiences on Swachhta initiatives by farmers and civil society officials. Farmers were felicitated based on the initiatives/adoptable measurers expressed during the interaction. SMSs from KVK gave lectures on Good Agricultural Practices in horticulture, agriculture, women empowerment and animal husbandry. Farmers visited demonstration units, exhibition, posters presentation of KVK and gained knowledge. About 107 members including farmers, farm women, ADAs, AOs, AEOs, ATMA officials attended the programme and got handful information with printed literature. Felicitation to farmer during Swachhatha Pakhwada Around 200 farmers including farm women and school going children participated in the awareness campaign of Swachhtha Pakhwada in Farmers First Village. The people were trained in the knowledge about segregation of biodegradable and nondegradable wastes. AICRPs XV Biennial workshop of AICRPAM organized The XVth Biennial workshop of the AICRP on Agrometeorology (AICRPAM) was organized at Regional Agricultural Research Station, University of Agricultural Sciences, Vijayapura, Karnataka during 15-17 November, 2018. Participants of XV Biennial workshop, AICRPAM The objective of the workshop was to review the research progress made during 2017-18 and finalization of the technical program for the year 2018-2020. Monsoon mission II project meeting at ICRISAT Monsoon mission II project meeting was held at ICRISAT, Patancheru, Hyderabad on 10th September, 2018. Dr. Peter Carberry, DG, ICRISAT, Dr. G. Ravindra Chary, Director (In-charge), Dr. P. Vijaya Kumar and Dr. AVM. Subba Rao from AICRPAM, ICAR-CRIDA, Dr. Suryachandra Rao, Associate Mission Director, Shri S.M.D. Jeelani, Indian Institute of Tropical Meteorology, Pune, Dr. Anthony Whitbread, Research Program Director, Dr. AVR Kesava Rao, Dr. K.P.C. Rao and Dr. D. Ram, ICRISAT July - December, 2018 7 National Innovations in Climate Resilient Agriculture (NICRA) Sixth NICRA Annual Review Workshop Organized A two day Annual Review workshop of National Innovations in Climate Resilient Agriculture (NICRA) was inaugurated by Dr. T. Mohapatra, Secretary, DARE & Director General, ICAR at NASC, New Delhi on 7th August, 2018. Chhabilendra Roul, Special Secretary, DARE & Secretary, ICAR, Shri B. Pradhan, FA & Additional Secretary, DARE & ICAR, Dr. K. Alagusundaram, DDG (Agril. Engg. & NRM I/c), Dr. AK Singh, DDG (Agril. Extn.), Dr. Anand Kumar Singh, DDG (Hort. Science & Crop Sciences I/c), Dr. Joykrushna Jena, DDG (Fisheries), Dr. S Bhaskar, ADG (A, AF&CC), Dr. SK Chaudhari, ADG (SWM), Dr. K Sammi Reddy, Director (Acting), ICAR-CRIDA, Hyderabad and NICRA Expert Committee Members viz., Dr. B Venkateswarlu, Ex-VC,Vasantrao Naik Marathwada Krishi Vidyapeeth Krishinagar, Parbhani; Dr. V Praveen Rao, Vice Chancellor, PJTSAU, Hyderabad; Dr. CL Acharya, Ex-Director, ICAR-IISS, Bhopal; Dr. KK Singh, ADG (Farm Engg.), ICAR; Dr. YS Ramakrishna, ExDirector, ICAR-CRIDA, Hyderabad; Dr. HE Shashidhar, Retired Professor of Genetics, UAS, GKVK, Bengaluru; Dr. RC Upadhyay, Principal Scientist (Retd.) NDRI, Karnal; Dr. AG Ponniah, Ex-Director, ICAR-CIBA, Chennai; Prof. UC Mohanty, Professor IIT, Bhubaneswar; Dr. NK Krishna Kumar, Coordinator, Biodiversity International, New Delhi; Dr. Praduman Kumar, Ex-Head, Economics, IARI, New Delhi, Dr. N. Sudhakar, Ex-Director, ATARI and Dr. H. Senapati, Former Dean, OUAT, Bhubaneshwar, Chairmen of Zonal monitoring teams and Directors of NICRA partner institutes participated in the review workshop. Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA presented the highlights of achievements of NICRA Project during the last two years (2016-17 to 2017-18). Various events during sixth NICRA annual review workshop participated in this meeting and discussed on developing a farmer-friendly app and web site for disseminating agromet advisories. AICRPDA centres organized stakeholder consultation workshops Stakeholder consultation workshops were organized in the adopted villages by 9 AICRPDA centres viz. Akola, Arjia, Anantapuramu, Bengaluru, Kovilpatti, Phulbani, SK Nagar, Solapur and Vijayapura to discuss on strengthening the traditional rainfed integrated farming systems (TRIFS). Dr. S. Bhaskar, ADG (A, AF&CC), Dr. G. Ravindra Chary, Project Coordinator (AICRPDA), scientists from AICRPs/ICAR Institutes/ SAUs/KVKs, officials from state line departments, ATMA, NGOs and most importantly farmers participated and gave feedback for identifying component-wise suitable interventions for strengthening traditional RIFSs in the respective agroclimatic zones of the centres. Stakeholder workshop in Sunderpura village, Bhilwara district, Rajasthan on 26.10.2018 Stakeholder workshop in Kalenhalli village, Tumkur District, Karnataka on 13.08.2018 CRIDA - Newsletter 8 Important Visitors Ms. Arnella Trent, Senior Crop Analyst, International Production Assessment Division, U.S. Department of Agriculture / Foreign Agriculture Service along with Mr. Dhruv Sood, Agricultural Specialist from U.S. Consulate, Mumbai visited ICAR-CRIDA on 4th September, 2018 to discuss the cotton crop production, planting area and general assessment of the crop in Telangana State. During their visit information regarding dryland agriculture, soils, watershed management and extension activities was exchanged with them. A total of 1637 students from Karnataka, Tamil Nadu & Andhra Pradesh, 40 Scientists from NAARM, Hyderabad, 283 Agricultural Officers from Tamil Nadu & Telangana and 328 farmers from Karnataka, Maharashtra, Madhya Pradesh & Tamil Nadu visited ICAR-CRIDA, Hyderabad during the period. Dr. T. Mohapatra in his inaugural address suggested to make the 151 Climate Resilient Villages (CRVs) to CRV Cluster Villages and the need to actively involve State Governments for successful upscaling of CRVs. There were eight Technical sessions under different themes viz., Resilience through Natural Resources Management, Resilience through Crop Improvement and Adaptation, Technology Demonstration Component Session: Lessons from Technology Demonstration and Future Roadmap, Resilience through Adaptation in Horticultural Crops, Pests, Diseases & Pollinators,Assessment of Impacts on Fisheries-Adaptation and Mitigation Options, Vulnerability Assessment, Socio-Economic Impacts and Farm Advisories, Adaptation Strategies for Climate Resilient Livestock Production, Integrated Modeling Framework. Each session chaired by concerned DDGs and co-chaired by NICRA Expert Committee members and concerned ADGs from ICAR, New Delhi. A detailed session-wise recommendations was presented by Dr. M Prabhakar, PI, NICRA, ICARCRIDA, Hyderabad in the plenary session chaired by Dr. K Alagusundaram, DDG (NRM), ICAR. Zonal Monitoring Committee Visits During the period, zonal monitoring committee visits were organized in the KVKs of ATARI zones viz. Guwahati, Barapani, Kolkata, Jodhpur, Jabalpur, Bengaluru and Hyderabad. Zonal monitoring committee's visits to various zones were organized to review the technical progress of different modules like NRM, crop production, livestock & fishery and institutional interventions in the NICRA villages and for making appropriate suggestions for improvement. ZMC with VCRMC members, Dimapur ZMC with VCRMC members, Malda July - December, 2018 9 Visits Abroad Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA visited Katowice, Poland to participate in the UNFCCC COP-24/CMP14/ CMA1.3 and to organize the side event at Indian Pavilion at COP24 during 30th November - 5th December, 2018. During the visit, he has organized the Side Event at Indian Pavilion @ COP24 on the theme "Scaling up Adaptation Strategies for Climate Resilient Agriculture" on 5th December, 2018. This side event was Chaired by Dr. Anthony Simons, Director General, World Agroforestry Centre (WAC), Nairobi and Co-Chaired by Prof. N.H. Ravindranath, Indian Institute of Science, Bengaluru. In this side event Dr. Reddy has presented two papers and Dr. R.S. Sinha, Additional Commissioner (NRM), Department of Agriculture and Farmers' Welfare, Government of India presented a paper. The side event was very successful as about 25 Indian and foreign delegates were present. After thorough deliberations, the following conclusions were drawn, • There is a need to revise the vulnerability atlas of India taking into consideration the dimensions and definition of vulnerability and risk in the recent Assessment Report of IPCC. • NICRA project was successful in establishing 151 model climate resilient villages in 151 vulnerable districts. But there is a need to upscale the climate resilient villages in highly and medium vulnerable districts. • There is a need to scaling up successful IFS models developed for different agro-climatic regions of India by taking into consideration the resources available with farmers. Dr. K. Sammi Reddy organizing side event at Indian Pavilion, COP24, Katowice, Poland Dr. Suseelendra Desai, Principal Scientist (Plant Pathology) participated in the Regional Conference on "Role of Soil and Plant Health Towards Achieving Sustainable Development Goals in Asia-Pacific" held during 20-24 November, 2018 at Bangkok, Thailand. APAARI, Department of Agriculture, Thailand and Indian Phytopathological Society jointly organized the conference and the participants included diverse experts from research, development, extension, policy makers, private sectors, professional societies, civil society organizations and donor organizations, to share specific long-term experiences on the neglect of soil and plant health in the Asia-Pacific region. Dr. Desai was invited to deliver a lead lecture on "Potential impacts of climate change on plant pathogens and biocontrol agents and adaptation strategies". He also chaired a technical session on "Plant health management – case studies" along with Dr. GD Sinniah from Sri Lanka. The conference deliberated on soil and plant health aspects in detail and agreed to formulate a group to address these issues in the years to come. Dr. Desai delivering lecture Dr. K.V. Rao, Principal Scientist (Soil and Water Conservation Engineering), Division of Resource Management visited United Kingdom (UK) to participate in Workshop on "Advancing Drought Monitoring, Prediction and Management Capabilities" during 18th - 20th September, 2018 at Lancaster University, Lancaster, UK . CRIDA - Newsletter 10 Forthcoming Events Sl. No. Title of the event Dates 1. XXVI Biennial Workshop of AICRP for Dryland Agriculture, at AICRPDA Bengaluru Centre, UASB 16-19th January, 2019 2. Republic Day 26th January, 2019 3. National Science Day 28th February, 2019 4. ICAR-CRIDA Foundation Day 12th April, 2019 5. IRC meeting 23-25, April, 2019, 9-10th May, 2019 6. World Environment Day 5th June, 2019 DOE sponsored Model Training Course on "Extension Strategies for Participatory Natural Resource Management in Rainfed Agriculture" Model Training Course sponsored by DOE was organised at ICAR-CRIDA during September 24 - October 1, 2018. Twenty eight officials from eight different states viz., Telangana, Andhra Pradesh, Maharashtra, Odisha, Tamil Nadu, Goa, Punjab and Karnataka attended the model training course. The course covered various extension strategies of Soil and water conservation measures for enhanced productivity in drylands, Technologies for sustainable NRM in Rainfed areas, Horticulture systems in Rainfed Agriculture for sustainable NRM and enhanced productivity, Enhancing productivity of crops and cropping systems through effective use of natural resources, Farming systems approach for sustainable NRM in drylands, Role of Livestock and their management for enhancing productivity and income in drylands, Gender mainstreaming in NRM, Communication tools and techniques for sustainable NRM. Inaugural session of Model Training Course on "Extension Strategies for Participatory Natural Resource Management in Rainfed Agriculture" ICAR-Short Course on 'Assessment of Vulnerability and Adaptation to Climate Change in Agriculture' A ten day short course on 'Assessment of vulnerability and adaptation to climate change in agriculture', sponsored by the Agricultural Education Division of the ICAR, was conducted during 28th November to 7th December, 2018 at ICAR-CRIDA. The short course has provided the participants with various concepts, approaches and methods used in assessing vulnerability and adaptation. Twenty one participants from five ICAR institutes and eight state agricultural universities participated. A majority of the participants expressed that their expectations from the short course were fulfilled to a large extent. Participants of ICAR Short Course on "Assessment of Vulnerability and Adaptation to Climate Change in Agriculture" KVK Programmes About 34 training programmes were organized during the period July to December, 2018 on different aspects of agriculture, horticulture, animal husbandry, farm mechanization and women empowerment to farmers and farm women from Ranga Reddy district. 1142 farmers and farm women were benefitted from these training programmes. Human Resource Development July - December, 2018 11 Participation in Seminars and Symposia Name of the Personnel Workshop / Seminar / Symposium / Meeting Duration Venue K. Sammi Reddy International Consultation Workshop on Adapting agriculture in semiarid India to a global temperature rise by 1.5 0C. 3-4 October, 2018 WOTR, Pune National Workshop on Sustainability of Indian Agriculture, Natural Resource Perspective with special reference to water. 11 October, 2018 IIWM, Bhubaneswar 83rd Annual Convention of the Indian Society of Soil Science. 27-28 November, 2018 AAU, Anand UNFCCC COP-24 / CMP14 / CMA1.2 Meeting. 30 November to 5 December, 2018 Katowice, Poland G. Ravindra Chary & B.M.K. Raju Brainstorming workshop on "Prioritization of Rainfed Districts in India" organized by NRAA & ICAR-CRIDA. 11-12 December, 2018 NASC, New Delhi C.A. Rama Rao Stakeholders Consultation Meeting on NICRA. 20 July, 2018 NASC, New Delhi Expert consultation meeting for Impact Assessment of the AP Drought Mitigation Project of Govt. of A.P. 14 August, 2018 WASSAN, Hyderabad National Workshop on Promotion of Developing Climate Resilient Villages for Sustainable Food and Nutritional Security. 4-5 October, 2018 MANAGE, Hyderabad 26th Annual Conference of Agriculture Economics Research Association (India) on 'Agriculture and Sustainable Development Goals. 15-17 November, 2018 ICAR-NDRI, Karnal, Haryana Brainstorming meeting conducted by NRAA. 11-12 December, 2018 NASC, New Delhi B.M.K. Raju & R. Nagarjuna Kumar Consultation Meeting on 'Risk and vulnerability of agriculture to climate change: A district level assessment'. 20 July, 2018 NASC, New Delhi B.M.K. Raju 72nd Annual Conference of Indian Society of Agricultural Statistics (ISAS) organized with a broader theme of 'Statistics, Informatics, Engineering Interventions and Business Opportunities: A Road-Map To Transform Indian Agriculture Towards Prosperity' 13-15 December, 2018 ICAR - CIAE, Bhopal, Madhya Pradesh Boini Narsimlu International Conference on "Global Water Security for Agriculture and Natural Resources" organized by ASABE USA & ISAE India. 3-6 October, 2018 Hotel, Taj Krishna, Hyderabad R. Nagarjuna Kumar ICAR-ICT Road map. 6 July, 2018 IIMR, Hyderabad National Workshop on Artificial Intelligence in Agriculture: Status and Prospects. 30-31 July, 2018 NASC, New Delhi Josily Samuel and P.K. Pankaj 'Workshop on CLEM-Crop Livestock Enterprise Modelling'. 22-23 October, 2018 ICRISAT, Hyerabad D. Sudheer Indian International Science Festival-Agriculture Conclave. 5 -7 October, 2018 Lucknow, Uttar Pradesh G. Sri Krishna Hands on Training to Master trainers of KVKs on TCS-ICAR-KVK Sandesh. 3 August, 2018 ATARI, Zone X, Hyderabad Training of Trainers for KVKs, SAUs and ICAR institutes. 25-27 September, 2018 PJTSAU, Hyderabad Annual Zonal Workshop of KVKs Zone X 20-22 September, 2018 ATARI-CRIDA G. Nirmala, K. Nagasree & Anshida Beevi C.N. 9th National Extension education Congress on "Climate Resilient Agriculture – Innovations and Technologies" 15-17 November, 2018 CAEPHT, Ranipool, Sikkim CRIDA - Newsletter 12 1. Dr. K. Sammi Reddy, Director (Acting), ICAR – CRIDA was inducted as the Fellow of the Indian Society of Soil Science (ISSS), New Delhi. He received "ISSS Fellow Award" from His Excellency Honorable Governor of Gujarat Shri O.P. Kohli at 83rd Annual Convention of the ISSS held at Anand on 27.11.2018. Dr. K. Sammi Reddy receiving ISSS Fellow Award from Shri O. P. Kohli, Honorable Governor of Gujarat 2. AICRPDA-Vijayapura centre received "ICAR-Vasantrao Naik Award" for Outstanding Research and Application in Dryland Farming Systems for 2017" during ICAR Foundation Day and Award Ceremony on July 16, 2018 at NASC, New Delhi. AICRPDA Vijayapura centre receiving ICAR-Vasantrao Naik Award 3. Dr. G. Ravindra Chary, Project Coordinator (DLA) received "Indian Society of Agronomy Gold Medal Award" on 24.10.2018 during XXI Biennial National Symposium on Doubling Farmers' income through Agronomic Interventions under Changing Scenario at MPUAT, Udaipur, Rajasthan. Dr. G. Ravindra Chary receiving Indian Society of Agronomy Gold Medal Award 4. Dr. G. Nirmala, Principal Scientist (Agril. Extension) & Head, TOT was honored with "SEE Fellow Award" during 9th National Extension Education Congress organized by Society of Extension Education Agra at CAEPHT, Ranipool, Sikkim during 15-17 November, 2018. Dr. G. Nirmala receiving SEE Fellow Award 5. Dr. K. Nagasree, Principal Scientist (Agril. Extension) received "Best Extension Professional Award" during 9th National Extension Education Congress organized by Society of Extension Education Agra at CAEPHT, Ranipool, Sikkim during 15-17 November, 2018. Dr. K. Nagasree receiving Best Extension Professional Award Awards and Recognition July - December, 2018 13 6. Dr. B.M.K. Raju, Principal Scientist (Agril. Statistics) was included as "Member of Task Force" constituted by NRAA, DAC & FW, Govt. of India for 'Prioritization of rainfed districts in India'. 7. Dr. R. Nagarjuna Kumar, Scientist received the "Best Paper Award" for the paper "Spatial Rice Decision Support System (SRDSS) for effective rice crop management", Current Science Vol. 116, No. 3 by IIRR, presented during Annual day Celebrations of IIRR organized at ICAR-IIRR, Hyderabad on 15th December, 2018. 8. Dr. R. Nagarjuna Kumar, Scientist received the "Outstanding Scientist Award 2018" during the International Conference on Agriculture, Horticulture and Food Science held at Hotel Hans, New Delhi during 29-30 December, 2018. 9. Dr. Anshida Beevi C.N., Scientist (Agril. Extension) conferred with "Ganga Singh Chauhan Memorial Award-2018" for outstanding research contributions in the field of Extension Education during 9th National Extension Education Congress organized by Society of Extension Education Agra at CAEPHT, Ranipool, Sikkim during 15-17 November, 2018. Dr. Anshida Beevi C.N. receiving Ganga Singh Chauhan Memorial Award 10. Dr. Anshida Beevi C.N., Scientist (Agril. Extension) received "Best Paper Presentation Award-2018" for the paper "Drudgery Reducing Technologies for Women Empowerment in the Rainfed Areas" during 9th National Extension Education Congress 11. Sri Mula Mahender Reddy of KVK, Chandippa village of Ranga Reddy district received "Best Farmer Award" by Aaj Tak News Channel on 24th October, 2018 for outstanding contribution in "Raised Platform / Elevated Animal Shed in Semi-Intensive Goat Farming". Sri. Mula Mahender Reddy receiving "Best Farmer Award" by Aaj Tak News Channel Personnel Information Appointments / Promotions / Transfers / Joining Name and Designation Joined/ Transferred/ Promoted/ Appointed Date w.e.f Transfers/ Joinings Shri Rajkumar Dhakar, Scientist, ICAR-CRIDA Transferred as Scientist, ICAR- IARI, New Delhi 25.08.2018 Dr. B. Krishna Rao, Principal Scientist, ICAR-CRIDA Joined as Director (A&R), WALAMTARI, Hyderabad on deputation (12.09.2018 to 11.09.2021) 12.09.2018 Dr. A. Amarender Reddy, Principal Scientist Transferred to ICAR-CRIDA, Hyderabad 06.09.2018 Smt. D. Lakshmi Aruna Gayathri T-3 (Farm Assistant) 22.12.2018 Shri Bandi Srikanth Goud T-3 (Farm Assistant) 26.12.2018 Shri Awinash Brahamwanshi T-1 (Fieldman) 28.12.2018 Promotions Shri Rajkumar Dhakar, Scientist (Agricultural Physics) Promoted to next higher pay Rs. 7000/- 02.05.2016 Shri G. Venkatesh, Scientist (Agro-forestry) Promoted to next higher pay Rs. 8000/- 01.01.2014 Promoted to next higher pay Rs. 9000/- 01.01.2017 Shri Sarath Chandran M. A., Scientist (Agricultural Meteorology) Promoted to next higher pay Rs. 7000/- 01.01.2018 CRIDA - Newsletter 14 Cultural and Welfare Activities Swachhtha Pakhwada Swachhtha Pakhwada was celebrated by ICAR-CRIDA during 16-31 December, 2018. The date-wise activities set out in the programme were implemented at ICAR-CRIDA main office, Hayathnagar Research Farm, Gunegal Research Farm and surrounding residential areas and in villages, involving all the employees of ICAR-CRIDA, farmers and civil society members, VIPs, media persons. Swachhtha Pakhwada Celebration at farmers first village The concluding function of Swachhtha Pakhwada was organized on 31st December, 2018. A brief account of the Swachhtha Pakhwada activities carried out from 16th – 31st December, 2018 was presented. Prizes for debate and essay writing competitions held during the fortnight were distributed. The event received good media coverage. Vanamahotsavam ICAR-CRIDA Cultural and Recreation Club organized Vanamahotsavam at Hayathnagar Research Farm of the institute on 20th November, 2018. All the CRIDA staff members actively participated in the cultural activities. The events generated great enthusiasm and unity among staff. Director (Acting), ICAR-CRIDA distributing prizes to winners XIV Meeting of ICAR-CRIDA IJSC Second meeting of XIV IJSC was held on 20th October, 2018 in Director's Committee room under the Chairmanship of Dr. K. Sammi Reddy, Director (Acting) and Chairman, IJSC, ICAR-CRIDA. The meeting was attended by following official side members Dr. K.L. Sharma, Dr. R. Nagarjuna Kumar, Sri B.D. Phansal, CAO, Sri A. Srinivasa Murthy, SFAO and Dr. Ravikanth V. Adake, Official side Secretary and Dr. (Smt.) K. Salini, Scientist (Genetics & Plant Breeding) Promoted to next higher pay Rs. 7000/- 15.09.2015 Dr. Prabhat Kumar Pankaj, Sr. Scientist (Livestock Production & Management) Promoted to next higher pay Rs. 9000/- 08.05.2015 Dr. (Smt.) R. Rejani, Sr. Scientist Principal Scientist 30.08.2017 Dr. S. M. Vidya Sekhar, Chief Technical Officer (T-9) Advance increment 03.02.2017 Dr. (Smt.) D. Anantha V. Rao, Chief Technical Officer (T-9) Advance increment 03.02.2017 Shri Ram Kumar, Assistant Chief Technical Officer (T-7-8) Chief Technical Officer (T-9) 24.02.2018 Shri S. Vijaya Kumar, Senior Technical Officer (T-6) Assistant Chief Technical Officer (T-7-8) 25.10.2015 Shri K. Surender Rao, Chief Technical Officer (T-9) Advance increment 03.02.2017 Shri G. Prabhakar, Senior Technical Officer (T-6) Assistant Chief Technical Officer (T-7-8) 03.11.2017 Appointment Dr. K.L. Sharma Appointed as Vigilance Officer 15.11.2018 ICAR-CRIDA extends best wishes to them Retirements Name Designation Date of superannuation Dr. (Smt). K. Usha Rani Assistant Chief Technical Officer 04.10.2018 Shri B. Anjaiah SSS 31.10.2018 Shri Buchaiah Ennapally Senior Technician 30.11.2018 Shri Jainender Assistant Chief Technical Officer 31.12.2018 Our best wishes for happy and peaceful retired life to all of them July - December, 2018 15 BOOK-POST To _______________________________________ _______________________________________ _______________________________________ Published by : Dr. G. Ravindra Chary, Director (Acting), ICAR-CRIDA Editorial Board Chairman : Dr. K. Sammi Reddy, Head, DRM Editors : Dr. (Mrs.) K. Nagasree, Pr. Scientist (TOT) Dr. P. K Pankaj, Senior Scientist (TOT) Dr. R. Nagarjuna Kumar, Scientist, (SDA) Dr. Anshida Beevi C.N., Scientist, (TOT) Hindi Translation : Dr. P.K. Pankaj, Sr. Scientist, (TOT) Dr. S.R. Yadav, Asstt. Director (OL) Secretarial Assistance : Mrs. M.A. Rekha, PA Photo credits : Mr. K. Surender Rao, CTO ICAR-Central Research Institute for Dryland Agriculture Santoshnagar, Saidabad PO, Hyderabad - 500 059 Ph: 040-24530157/161/163 Fax: 040-24531802 E-mail: news.crida@icar.gov.in Website: www.crida.in staff side members Sri V. Venunath, CJSC Member, Sri B. Krishna, Secretary, Staff side, Sri S. Ratnashankar Rao, Sri D. Srinivas, Sri A. Mallesh Yadav and Sri S. Shankar Reddy. Agenda points were discussed in the meeting. क्रीडा, हैदराबाद में स्वर्गीय श्री अटल बिहारी वाजपेयी जी, भूतपूर्व प्रधानमं त्री, भारत सरकार का प्रथम मासिक श्रद्धांजलि दिवस आयोजित भारतीय कृ षि अनुसं धान परिषद (आईसीएआर) के दिशा-निर्देशानुसार कें द्रीय बारानी कृ षि अनुसं धान सं स्थान (क्रीडा-CRIDA), हैदराबाद के प्रांगण में रविवार दिनांक 16 सितंबर, 2018 को भारत रत्न स्वर्गीय श्री अटल बिहारी वाजपेयी जी, भूतपूर्व प्रधानमं त्री, भारत सरकार को प्रथम मासिक श्रद्धांजलि दिवस के अवसर पर श्रद्धा सुमन अर्पित किए गए। इस अवसर पर आयोजित विशेष कार्यक्रम में कार्मिको को सं बो ं धित करते हुए सं स्थान के निदेशक महोदय डॉ के सम्मी रेड्डी ने स्व. वाजपेयी जी को महान कवि, समाज सेवी, सर्वप्रिय जननेता तथा देश-विदेश में भारत की छवि को निखारने वाला राजनेता बताते हुए उनके सिद्धांतो को अपनाने पर बल ं दिया। आपने स्व. वाजपेयी के सं घर्षों से परिपूर्ण जीवन का उल्लेख करते हुए देश को नई ऊं चाइयो पर प ं हुंचाने हेतु उन्हेंप्रेरणा स्त्रोत बताया। इस कार्यक्रम में डॉ पी के जैन, वैज्ञानिक-एफ, एआरसीआई, हैदराबाद ने मुख्य अतिथि के रूप में पधारकर वाजपेयी जी की प्रसिद्ध इक्यावन कविताओं का सं क्षिप्त परिचय दिया तथा उनकी श्रेष्ठ कविताओ का ं वाचन करते हुए भावार्थ समझाते हुए वर्तमान परिदृश्य में उनकी उपयोगिता को सिद्ध करते हुए उनके उद्देश्यों का अनुपालन करने का अनुरोध देश्यों किया। आपने कौरव कौन कौन पांडव; ऊं चाई के साथ विस्तार भी हो; मुझे इतनी ऊं चाई कभी मत देना; मौत से ठन गई; सामने वार कर फिर मुझे आजमा; बिखरे नीड; सवेरा है मगर पूरब दिशा में; सच्चाई यह है कि; ऊं चाई; आओ मन की गांठें खोलें; नामक कविताओ का ं विस्त रूप से भा तृ वार्थ समझाया। इस विशेष कार्यक्रम का सं चालन डॉ नागार्जुन कु मार, वैज्ञानिक ने, धन्यवाद ज्ञापन डॉ एस आर यादव ने तथा डॉ पंकज कु मार ने कार्यक्रम के आयोजन में विशेष भूमिका निभाते हुए सं पूर्ण सहयोग प्रदान किया। इस अवसर पर सं स्थान के अधिकांश वैज्ञानिक एवं अन्य कार्मिक उपस्थित थे। South zone sports meet ICAR-CRIDA sports contingent comprising 31 participants and 1 CDM participated in the ICAR South Zone Sports Meet - 2018 organized by ICAR-CTRI, Rajahmundry at DSA stadium, Kakinada, Andhra Pradesh during 5th-9th September, 2018. In this tournament, Mr. B. Kiran Kumar, SSS, secured 1st place in javelin throw and Mr. Mukund, Senior Technical Assistant secured 2nd place in cycling. Mr.B. Kiran Kumar receiving 1st prize in Javelin throw Mr. Mukund receiving 2nd prize in cycling Independence day celebrations The 72nd Independence Day was celebrated on August 15, 2018 with pride and patriotic zeal. The Director hoisted the flag and addressed the staff of CRIDA. In this occasion, Director distributed cash awards (CCS & CCRC) to the X class toppers of CRIDA staff children and motivated the staff with his message to work with dedication and boost institute's growth. Director (Acting), ICAR-CRIDA addressing the staff CRIDA - Newsletter 16 Dr. K Sammi Reddy, Director (Acting), ICAR-CRIDA Small Farm Mechanization is the Key for Successful Adoption of Climate Resilient Technologies by Farmers in Rainfed Areas Over the years, the National Agricultural Research System (NARS) has contributed significantly to development and transfer of technologies for a more viable and sustainable rainfed agriculture. Of late, timely farm operations has become an expensive preposition due to shortage of agricultural labour in rainfed areas. To obtain the proper response from the rainfed crops, small farm mechanization is the key to meet the timeliness of operations in quick session for establishment of crop and enhancing inputs and moisture use efficiency. Realizing the fact, CRIDA and AICRP on dryland agriculture have identified small farm mechanization as one of the prioritized research area and made continuous untiring efforts to develop dryland farm implements. So far, CRIDA has developed nearly 23 dryland farm implements which are being widely adopted by rainfed farmers. More than 3 lakh units of CRIDA BBF Planters have been sold to farmers during the last 5-6 years in states of Maharashtra, Madhya Pradesh, Telangana etc. Since about 85% of the rainfed farmers are small and marginal who can't afford to procure farm implements, rainfed farm mechanization is not happening at desired pace. Therefore, CRIDA under its flagship programmes, NAIP and NICRA has conceptualized the Custom Hiring Centre (CHC) and implemented successfully in 151 climate resilient villages (CRVs) of vulnerable districts under NICRA. Suitable farm implements were identified for each CRV through focused group discussions with the farmers pertaining to their farm operations. To oversee the requirements, service and maintenance aspects of these machines, a village climate risk management committees (VCRMC) have been constituted. This approach has showed many positive results in enhancing the crop productivity in climate resilient village clusters due to timely availability of improved implements at affordable cost for the small and marginal farmers in their own village or nearby village. Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA From the Director's Desk . निदेशक की कलम से ……… वर्षा आधारित क्षेत्रों में क षेत्रों िसानो द्ं वारा जलवायु समुत्‍थान प्रौद्योगिकियो को सफलतापू ं र्वक अपनाने में छोटे कृषि यंत्रों कत्रों ी मुख्‍य भूमिका पिछले कु छ वर्षों में, राषटरीट्य कृ षि अनुसं धान प्रणाली (एनएआरएस) ने अधिक व्‍यवहार्य एवं टिकाऊ वर्षा आधारित कृ षि के लिए प्रौद्योगिकियो के ं विकास एवं हस्‍तांतरण में महत्‍वपूर्ण योगदान दिया है। वर्षा आधारित कृ षि में कृ षि श्रमिको कं ी कमी के कारण कृ षि कार्यों में देरी से कृ षि कार्य अधिक खर्चीला होता जा रहा है। वर्षा आधारित फसलो कं ी सही प्रतिक्रिया के लिए, फसलो कं ी बुआई एवं निवेशो तथा नमी उपयोग ं क्षमता को बढ़ाने के लिए सत्र में समयबद्ध रूप से कृ षि कार्यों को पूरा करने में छोटे कृ षि यंत्रों कत्रों ी प्रमुख भूमिका होती है। इस बात को ध्‍यान में रखते हुए, क्रीडा एवं अखिल भारतीय समन्वित बारानी कृ षि अनुसं धान परियोजना ने छोटे कृ षि यंत्रों को त्रों प्राथमिक अनुसं धान क्षेत्र के रूप में पहचाना है एवं बारानी कृ षि उपकरणों के विकास में निरंतर अथक प्रयास जारी है। अब तक, क्रीडा द्वारा करीब 23 बारानी कृ षि उपकरणो का ं विकास किया गया है जिन्‍हें वर्षा आधारित किसानो द्ं वारा व्‍यापक रूप से अपनाया जा रहा है। महाराष्‍ट्र, मध्‍यप्रदेश, तेलंगाना आदि राज्‍यों में ्‍यों पिछले 5-6 वर्षों के दौरान क्रीडा बीबीएफ प्‍लांटरों की 3 लाख से अधिक इकाइयां बेची जा चुकी हैं। करीब 85 प्रतिशत वर्षा आधारित किसान छोटे एवं सीमांत हैं जो कृ षि उपकरणो को खरीद नही ं ं सकते, जिसके कारण वांछित गति से वर्षा आधारित क्षेत्रों में यां क्षेत्रों त्रिकीकरण नही हो पा रहा है। अत: क्रीडा के ं प्रमुख कार्यक्रमो के अंत ं र्गत एनएआईपी एवं निक्रा ने कस्‍टम हायरिं ग केंद्र की अवधारणा को अपनाते हुए निक्रा के अतिसंवेदनशील जिलो के 151 जल ं वायु समुत्‍थान गांवो (सीआर ं वी) में इसे सफलतापूर्वक कार्यान्वित किया है। उपयुक्‍त कृ षि उपकरणो कं ी पहचान प्रत्येक जलवायु समुत्‍थान गांव के कृ षि कार्य में जुड़ेकिसानो से ं विचारविमर्श के उपरांत की गई है। इन उपकरणो कं ी आवश्‍यकताओ, से ं वाओं एवं रख-रखाव के विभिन्‍न पहलूओ को पूरा करने के ल ं िए, गांव जलवायु जोखिम प्रबं धन समितियो (ं वीसीआरएमसी) का गठन किया गया है। इस कदम से कई सकारात्‍मक परिणाम देखने में आए हैं जैसे कि उनके अपने गांव या समीपवर्ती गांव में छोटे एवं सीमांत किसानो को सही समय पर उन्नत ं उपकरण सस्‍ती कीमतो पर उपलब् ं ‍ध होने के कारण जलवायु समुत्‍थान गांवों की फसलो कं ी उत्पादकता में बढ़ोत्‍तरी हुई है। डाॅ. के . सम्मी रेड्डी, निदेशक (कार्यकारी), भाकृ अनुप-क्रीडा ; Not Available

Not Available ; The Hon'ble Vice President of India Shri. M. Venkaiah Naidu visited ICAR-Central Research Institute for Dryland Agriculture (CRIDA), Hyderabad on 3rd July, 2018. He was the Chief Guest for the "Consultative Meeting on Doubling of Farmers' Income in Telangana State and Adjoining Areas". Shri. Md. Mahmood Ali, Deputy Chief Minister, Telangana State was the Guest of Honour. Dr. K. Alagusundaram, Deputy Director General (NRM), ICAR, New Delhi, Shri. C. Parthasarathi, APC & Principal Secretary (Agriculture), Telangana State; Dr. K. Sammi Reddy, Director (Acting), CRIDA; Directors and scientists of local ICAR institutes, senior officials of PJTSAU, senior officials from Telangana State, NGOs, Industrialists, Bankers and progressive farmers participated in the meeting. Hon'ble Vice President addressing participants of consultation meeting Deputy Director General (NRM) Dr. K. Alagusundaram, ICAR, New Delhi welcomed the dignitaries and the participants while briefing about the various rainfed technologies developed by CRIDA for the benefit of farmers of dryland agriculture. Hon'ble Vice President Shri. M. Venkaiah Naidu, chaired the interactive session with scientists, research scholars, farmers and representatives of NGOs. He stated that the multifaceted strategy is needed to protect agriculture as agriculture is now under distress. During interactive session, farmers of Ranga Reddy district mentioned that their farm income has been substantially increased due to the interventions of ICAR-CRIDA, KVKs and SAUs. Book releasing during consultation meeting New Research Initiatives CRIDA was awarded a competitive research project entitled "Innovative and contextual agromet. advisory services for climate smart agriculture" funded by Indian Institute of Tropical Meteorology, Ministry of Earth Sciences under Monsoon Mission-II with budget outlay of the Rs. 311.48 lakhs. ICRISAT and ICAR-IIPR, Kanpur are the partner institutes. Dr. P. Vijaya Kumar, Project Coordinator, AICRPAM, ICAR-CRIDA is the Principal Investigator of this project. Dr. AVM Subba Rao and Dr. Santanu Kumar Bal are the CoPrincipal Investigators from ICAR-CRIDA and Dr. Anthony Whitbread and Dr. R.K. Mishra are the Co-Principal Investigators from ICRISAT and ICAR-IIPR, respectively. CRIDA - Newsletter 2 Minimum tillage with crop residue retention on soil surface produced higher crop yields while maintaining better health of rainfed Alfisol The results of 6 year old experiment on conservation Agriculture (CA) in rainfed Alfisol showed that the surface retention of crop residues @ 2-6 t/ha produced 5-13% higher sorghum yield and 28-45% higher cowpea yield as compared to no residue application control. About 56% higher organic carbon (6.80 g/kg) content was recorded with the application of sorghum stover @ 6 t/ha as compared to control (4.36 g/ kg). The increase in available N with the application of 6t and 4t crop residue was to the extent of 19.5 and 28% respectively while significantly higher contents of soil available P (10.67 kg/ha) and K (288.8 kg/ha) were observed with application of sorghum residue @ 4 t/ha. Significantly higher microbial biomass carbon (MBC) and dehydrogenase activity (DHA) were recorded with the application of sorghum stover @ 4 t/ha. Besides reducing the bulk density, the application of residues had a significant influence on the mean weight diameter (MWD) of the soil aggregates. The highest overall soil quality index (SQI: 9.58) was observed with the residue application @ 6 t/ha. A significant positive relationship was observed between SQI and pooled cowpea seed yield (R2 =0.82) and pooled sorghum grain yield (R2 =0.69). This study also clearly indicated that the adoption of minimum tillage in combination with adequate crop residue cover, the soil moisture increased and soil temperature decreased which in-turn made the crops to withstand the mid season dry spells without much adverse effects. Crop residue retention in the field Development of track width & ground clearance enhancing platform and matching Implements for low horse power tractor A reconfigured platform for small horse power tractor with matching weeding and spraying implements was developed. Such new developments will increase effective use of tractor for weeding and spraying operations in crops like maize, castor, red gram, cotton, chilies etc. The developed platform basically consists of three components (i) Front wheel axle (ii) Rear drive wheel axle and (iii) Reworked steering set system for enhanced track width. The prototype high clearance platform fitted mini tractor matching rotary weeder consists of a main frame with hitch mast, gear box housing with power transmission provision, rotor shaft assembly with soil working tools. The developed boom sprayer unit basically consists (i) Base frame to give support / fix various components (ii) Pump with manifold for flow control and pressure regulation (50 lpm & 30kg / cm2 rating) (iii) Boom with height adjustable frame work and (iv) High pressure hose pipes. The pump gets the required power from tractor. The nozzles on the boom were fitted with spacing adjustable provision to use for different types of rainfed crops. The weeding efficiency of rotary machine varied 74 to 82.5.% and 78.5 to 86.8% for castor and pigeon pea, respectively. In case of maize crop, the weeding efficiency observed to be 73.9%, which was low compared to other two crops due to narrow row spacing. The boom sprayer was operated in cotton crop at two growth stages; the first one at flowering stage (75 DAS) and second operation in bolls expansion stage (90 DAS). The operator can steer the tractor comfortably and sprayer worked satisfactorily. The field capacity of the machine ranged from 1.7 - 2.0 ha/hr. The newly developed implements shown significant advantage in monitory terms when compared with traditional practice of bullock operated blade harrow and hand labour spray operation (15 - 20% lower cost). Track width and ground clearance enhanced platform fitted low horse power tractor with matching weeding and spraying implements Research Highlights July - December, 2018 3 Scientific Activities XXVIIth Research Advisory Committee (RAC) meeting The XXVIIth meeting of the Research Advisory Committee of the institute was held during 10-11 November, 2018 under the chairmanship of Dr. Panjab Singh, former Secretary, DARE & Director General, ICAR. The committee reviewed the progress and recommended for strengthening of farming systems research with horticulture and livestock components, scaling up of NICRA interventions to more villages and restructuring of the institute by creating divisions of Social Sciences and Climate Change. Further, RAC suggested to align the research programmes with the challenges and development needs of dryland farmers. RAC meeting in progress Field Institute Research Council (IRC) meeting Field Institute Research Council (IRC) Meeting for 2018-19 was held on 25th September, 2018 at Gunegal Research Farm (GRF) and on 5th October, 2018 at Hayathnagar Research Farm (HRF) under the chairmanship of Dr. K. Sammi Reddy, Director (Acting). The chairman IRC, Dr. K. Sammi Reddy, Director (Acting), Project coordinators, Heads of Divisions / Sections and scientists visited various experiments and discussed thoroughly on various treatment effects. Interaction during field IRC Various suggestions like displaying of the experimental and treatment boards at the experimental site, periodical monitoring of soil moisture in CA related experiments, rainfall amount, rainy days and crop yields needs to correlated for all the experiments etc., were made in field IRC. Quinquennial Review Team (QRT) Under the Chairmanship of Dr. J.C. Katyal, former Vice Chancellor, CCS Haryana Agriculture University & former DDG (Education), ICAR, two review meetings were conducted. QRT meeting was held during 18-19 June, 2018 at UAS, Bengaluru and reviewed the work done by both AICRPDA and AICRPAM centers located in Karnataka, Andhra Pradesh, Kerala & Tamil Nadu. Another meeting was held at ICAR-CRIDA, Hyderabad during 16-18 August, 2018 to finalize the QRT report. QRT visit to AICRPDA center, Bengaluru Dr. J.C. Katyal presented the salient recommendations of QRT to DG, ICAR and other officials in presence of DDG (NRM) and ADG (A, AF & CC) on 13th September, 2018 at ICAR, New Delhi. Honorable DG, ICAR has appreciated the work done by the QRT. QRT meeting in progress Hindi fortnight celebrations The Hindi fortnight was organized from 1st to 14th September, 2018 at ICAR-CRIDA, Hyderabad. On this occasion, Hindi Noting & Drafting, Hindi-English technical terminology and other Hindi competitions were organized. Winners were awarded on concluding day, 14th September, 2018. CRIDA - Newsletter 4 Interface meeting on agricultural contingencies for Andhra Pradesh In view of the low rainfall and its poor distribution in some parts of Andhra Pradesh, at the behest of ICAR-CRIDA, an interface meeting was organized by ICAR-CRIDA on August 3, 2018 with Department of Agriculture and ANGRAU under the chairmanship of special Commissioner of Agriculture, Government of A.P. to review and develop mid-course action plans for Rayalaseema (Anantapuramu, Kurnool, Kadapa and Chittoor), Prakasham, Nellore and Guntur districts. The participants included Director of Research, ANGRAU, Special Commissioner of Agriculture, A.P., Joint Collector, Kadapa, Senior scientists from ANGRAU, JDAs, ADAs, Scientists from KVKs and farmer representatives. Dr. NV Naidu, Director of Research ANGRAU, conducted the proceedings of the meeting. Dr. KV Rao, ICAR-CRIDA and Dr. S Malleswari, ANGRAU made detailed presentations on current rainfall scenario and forecast for the forthcoming weeks. Sri D. Muralidhar Reddy, Special Commissioner in his address emphasized that department should gear up to rescue the crops in the field, plans to cover unsown area and preparation of documents for early drought declaration procedures. Dr. NDRK Sharma, Consultant, Department of Agriculture, highlighted the implementation of agriculture contingency plans during past years and requested the officers to prioritize the interventions based on the uptake of preferred technology options by the farmers. Sensitization on district agricultural contingency plans for Mizoram In an interface meeting of ICAR-Mizoram State held on 24.09.2018 to sensitize the Senior officers of the State on District Agricultural Contingency Plans (DACPs). This is the first meeting on sensitization of DACPs to senior officials in the North-Eastern states of India. Mr. Lalsawta, Cabinet Minister for Finance & Planning chaired the meeting. Mr. Lalthanliana, Cabinet Minister for Horticulture, LAD & SWD and Mr. Lalmingthanga, Commissioner & Secretary, Agriculture were guests of honour. Secretaries from Horticulture, Sericulture, Animal Husbandry & Veterinary Science; Directors of various line departments; Director, ICAR - Research Complex, NEH Region and Director, ATARI, Umiam also attended the meeting. Dr. N. Prakash presented the technologies developed by ICAR RC for NEH and Dr. Deka highlighted how KVK set up is actively participating in dissemination of technologies. The Commissioner of Agriculture highlighted that only 30% of the food grains are produced in Mizoram. Mr. Lalthanliana mentioned that farming community in Mizoram are facing multi-faceted problems. Mr. Lalsawta emphasized on developing viable alternatives to Jhum cultivation which is responsible for meager yields. Dr. S. Desai, Principal Scientist, ICAR-CRIDA made a presentation on "Sensitization on District Agricultural Contingency Plans to meet the weather aberration impacts on agriculture in Mizoram".The Commissioner & Secretary, Agriculture appreciated the efforts and emphasized on more sensitization about DACPs among district officials. The meeting ended with vote of thanks by Ms. Shakuntala, JD, ICAR Research Complex, Kolasib centre. Contingency Plans Interface meeting in progress Interface meeting at Mizoram July - December, 2018 5 Technology Transfer Hon'ble Prime Minister's interaction with SHGs & women groups at ICAR-CRIDA Web telecasting of Hon'ble Prime Minister's interaction with SHGs & Women's groups was organized by Krishi Vigyan Kendra – Ranga Reddy District, ICAR-CRIDA on 12.07.2018 in KVK Campus, Hayathnagar Research Farm, ICAR-CRIDA. About 74 SHG women from four different villages of Ranga Reddy District, Telangana State participated. The Hon'ble Prime Minister's interaction with SHG women emphasized on improving the economic status of farm families through supporting SHG women by strengthening the Self Help Groups. The Prime Minister highlighted about DAY-NRLM programme (Deen Dayal Antyodaya Yojana-National Rural Livelihood Mission). Almost 30 lakh SHG women are being supported under Mahila Kisan Sashakthikaran Pariyojana (MKSP) to promote sustainable agriculture practices and the objective of Mission Antyodaya is to develop poverty free panchayats. Web telecasting of Hon'ble Prime Minister's interaction with SHGs & women's groups Parthenium awareness week organized Training cum awareness programme on integrated management of Parthenium was organized by KVK-CRIDA, Ranga Reddy District on 21st August, 2018. About 50 participants from Agriculture College, farmers, teaching and extension officials attended the programme. Subject matter specialists from KVK-CRIDA highlighted the technical aspects of Parthenium management, invasion of Parthenium in India, plant physiology-spread, impact and harmful effects of weed on crop, composting of weed. Displayed posters and removed weeds from demo plots and office premises of KVK. National nutrition month organized The theme for National Nutrition Month for 2018 was "Go Further with Food". On this occasion, organized 3 training programmes and method demonstrations i.e. (i) Prevention of anaemia – preparation of low cost nutritious recipes on 6th September, 2018, (ii) Value addition to millet products as food security & income generating activity on 11th September, 2018, (iii) Demonstration on dried green leafy vegetables – different recipes to prevent Iron & Calcium deficiency on 18th September, 2018 in KVK adopted villages Gummadivelli, Kolanguda and Nerrapally, for about 291 women. These programmes involved total 291 women, of which 67 were SC /ST, 224 were others. Distributed 200 drumstick plants as part of National Nutrition Week to women of self help groups. National women farmers' day (Mahila Kisan Divas) & technology day National Women Farmers' Day (Mahila Kisan Divas) and Technology Day was organized by Krishi Vigyan Kendra-Ranga Reddy District, ICAR-CRIDA on 15th October, 2018 at Hayathnagar Research Farm with the participation of women farmers from Ranga Reddy district. Dr. V. Maruthi, Head & Principal Scientist, KVK briefed the importance of the day and women's role in agriculture. Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA, presided over as Chief Guest and addressed about the women farmers' role in agriculture, drudgery management practices to be followed by women farmers, nutritional disorders and health issues. Dr. Y. G. Prasad, Director, ATARI, Guest of honour, requested the women farmers to utilize skill training programmes of KVK related to dairy and floriculture and NARI (Nutri sensitive agri-resources and innovations) programme of ICAR through KVK. The resource persons Dr. K. Aruna, Professor and Head (Retd.), AICRP (Home Science) informed the women farmers about the health, nutrition, diet, nutritive value of millets and gave a detailed presentation on nutritional disorders and remedies. Sri DGP Sharma, Senior Executive officer, Khadi and Village Industries Commission (KVIC) has explained different schemes in KVIC, loan facilities and Honey production and rearing techniques. Two brochures on Good management practices of chickpea and redgram cultivation, pamphlets on fall army worm in maize, pink bollworm in cotton, hydroponics in fodder cultivation, balanced nutrition diet for livestock were released. Five progressive women farmers and women entrepreneurs from Ranga Reddy District were felicitated on this occasion. National women farmers' day celebration CRIDA - Newsletter 6 World soil day organized ICAR-CRIDA celebrated world soil day on 5th December, 2018 at ICAR- CRIDA under the Chairmanship of Dr. G. Ravindra Chary, Director (In charge), ICAR-CRIDA, Hyderabad. Around 200 participants comprising of students, scientists, technical officers, KVK officials attended the awareness programme. Dr. G. Ravindra Chary explained historical background of World Soil Day, the usage of Soil Health Cards and its interpretation for effective nutrient management in the field crops for sustainable crop yields. Dr. K.L. Sharma, Principal Scientist, educated the participating students about the importance of soils and clarified the doubts raised by the students. The students were sensitized about the importance of soils through demonstrations, posters and exhibits and practical insights to laboratories. On this occasion posters on "Know your soils", "Soil profile" and "Identification of Nutrient deficiencies in Plants and Crops" were displayed for the benefit of the students. Dr. G. Ravindra Chary, Director (In-Charge) addressing students Kisan Diwas organized during Swachhtha Pakhwada KVK-CRIDA, Ranga Reddy District organized one day Kisan Diwas on 23rd December, 2018 as a part of Swachhtha Pakhwada (16-31st December, 2018). Dr. V. Maruthi, Principal Scientist & Head, KVK welcomed the invited farmers from 12 mandals of Ranga Reddy District and enlightened the objectives of the Kisan Diwas. Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA, Hyderabad was the Chief Guest. He explained to the farmers about the importance of Swachatha and also emphasized to prepare manure from the wastes generated on farmers' fields. Dr. K. Srinivas, Principal Scientist & OIC, HRF shared experiences on Swachhta initiatives by farmers and civil society officials. Farmers were felicitated based on the initiatives/adoptable measurers expressed during the interaction. SMSs from KVK gave lectures on Good Agricultural Practices in horticulture, agriculture, women empowerment and animal husbandry. Farmers visited demonstration units, exhibition, posters presentation of KVK and gained knowledge. About 107 members including farmers, farm women, ADAs, AOs, AEOs, ATMA officials attended the programme and got handful information with printed literature. Felicitation to farmer during Swachhatha Pakhwada Around 200 farmers including farm women and school going children participated in the awareness campaign of Swachhtha Pakhwada in Farmers First Village. The people were trained in the knowledge about segregation of biodegradable and nondegradable wastes. AICRPs XV Biennial workshop of AICRPAM organized The XVth Biennial workshop of the AICRP on Agrometeorology (AICRPAM) was organized at Regional Agricultural Research Station, University of Agricultural Sciences, Vijayapura, Karnataka during 15-17 November, 2018. Participants of XV Biennial workshop, AICRPAM The objective of the workshop was to review the research progress made during 2017-18 and finalization of the technical program for the year 2018-2020. Monsoon mission II project meeting at ICRISAT Monsoon mission II project meeting was held at ICRISAT, Patancheru, Hyderabad on 10th September, 2018. Dr. Peter Carberry, DG, ICRISAT, Dr. G. Ravindra Chary, Director (In-charge), Dr. P. Vijaya Kumar and Dr. AVM. Subba Rao from AICRPAM, ICAR-CRIDA, Dr. Suryachandra Rao, Associate Mission Director, Shri S.M.D. Jeelani, Indian Institute of Tropical Meteorology, Pune, Dr. Anthony Whitbread, Research Program Director, Dr. AVR Kesava Rao, Dr. K.P.C. Rao and Dr. D. Ram, ICRISAT July - December, 2018 7 National Innovations in Climate Resilient Agriculture (NICRA) Sixth NICRA Annual Review Workshop Organized A two day Annual Review workshop of National Innovations in Climate Resilient Agriculture (NICRA) was inaugurated by Dr. T. Mohapatra, Secretary, DARE & Director General, ICAR at NASC, New Delhi on 7th August, 2018. Chhabilendra Roul, Special Secretary, DARE & Secretary, ICAR, Shri B. Pradhan, FA & Additional Secretary, DARE & ICAR, Dr. K. Alagusundaram, DDG (Agril. Engg. & NRM I/c), Dr. AK Singh, DDG (Agril. Extn.), Dr. Anand Kumar Singh, DDG (Hort. Science & Crop Sciences I/c), Dr. Joykrushna Jena, DDG (Fisheries), Dr. S Bhaskar, ADG (A, AF&CC), Dr. SK Chaudhari, ADG (SWM), Dr. K Sammi Reddy, Director (Acting), ICAR-CRIDA, Hyderabad and NICRA Expert Committee Members viz., Dr. B Venkateswarlu, Ex-VC,Vasantrao Naik Marathwada Krishi Vidyapeeth Krishinagar, Parbhani; Dr. V Praveen Rao, Vice Chancellor, PJTSAU, Hyderabad; Dr. CL Acharya, Ex-Director, ICAR-IISS, Bhopal; Dr. KK Singh, ADG (Farm Engg.), ICAR; Dr. YS Ramakrishna, ExDirector, ICAR-CRIDA, Hyderabad; Dr. HE Shashidhar, Retired Professor of Genetics, UAS, GKVK, Bengaluru; Dr. RC Upadhyay, Principal Scientist (Retd.) NDRI, Karnal; Dr. AG Ponniah, Ex-Director, ICAR-CIBA, Chennai; Prof. UC Mohanty, Professor IIT, Bhubaneswar; Dr. NK Krishna Kumar, Coordinator, Biodiversity International, New Delhi; Dr. Praduman Kumar, Ex-Head, Economics, IARI, New Delhi, Dr. N. Sudhakar, Ex-Director, ATARI and Dr. H. Senapati, Former Dean, OUAT, Bhubaneshwar, Chairmen of Zonal monitoring teams and Directors of NICRA partner institutes participated in the review workshop. Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA presented the highlights of achievements of NICRA Project during the last two years (2016-17 to 2017-18). Various events during sixth NICRA annual review workshop participated in this meeting and discussed on developing a farmer-friendly app and web site for disseminating agromet advisories. AICRPDA centres organized stakeholder consultation workshops Stakeholder consultation workshops were organized in the adopted villages by 9 AICRPDA centres viz. Akola, Arjia, Anantapuramu, Bengaluru, Kovilpatti, Phulbani, SK Nagar, Solapur and Vijayapura to discuss on strengthening the traditional rainfed integrated farming systems (TRIFS). Dr. S. Bhaskar, ADG (A, AF&CC), Dr. G. Ravindra Chary, Project Coordinator (AICRPDA), scientists from AICRPs/ICAR Institutes/ SAUs/KVKs, officials from state line departments, ATMA, NGOs and most importantly farmers participated and gave feedback for identifying component-wise suitable interventions for strengthening traditional RIFSs in the respective agroclimatic zones of the centres. Stakeholder workshop in Sunderpura village, Bhilwara district, Rajasthan on 26.10.2018 Stakeholder workshop in Kalenhalli village, Tumkur District, Karnataka on 13.08.2018 CRIDA - Newsletter 8 Important Visitors Ms. Arnella Trent, Senior Crop Analyst, International Production Assessment Division, U.S. Department of Agriculture / Foreign Agriculture Service along with Mr. Dhruv Sood, Agricultural Specialist from U.S. Consulate, Mumbai visited ICAR-CRIDA on 4th September, 2018 to discuss the cotton crop production, planting area and general assessment of the crop in Telangana State. During their visit information regarding dryland agriculture, soils, watershed management and extension activities was exchanged with them. A total of 1637 students from Karnataka, Tamil Nadu & Andhra Pradesh, 40 Scientists from NAARM, Hyderabad, 283 Agricultural Officers from Tamil Nadu & Telangana and 328 farmers from Karnataka, Maharashtra, Madhya Pradesh & Tamil Nadu visited ICAR-CRIDA, Hyderabad during the period. Dr. T. Mohapatra in his inaugural address suggested to make the 151 Climate Resilient Villages (CRVs) to CRV Cluster Villages and the need to actively involve State Governments for successful upscaling of CRVs. There were eight Technical sessions under different themes viz., Resilience through Natural Resources Management, Resilience through Crop Improvement and Adaptation, Technology Demonstration Component Session: Lessons from Technology Demonstration and Future Roadmap, Resilience through Adaptation in Horticultural Crops, Pests, Diseases & Pollinators,Assessment of Impacts on Fisheries-Adaptation and Mitigation Options, Vulnerability Assessment, Socio-Economic Impacts and Farm Advisories, Adaptation Strategies for Climate Resilient Livestock Production, Integrated Modeling Framework. Each session chaired by concerned DDGs and co-chaired by NICRA Expert Committee members and concerned ADGs from ICAR, New Delhi. A detailed session-wise recommendations was presented by Dr. M Prabhakar, PI, NICRA, ICARCRIDA, Hyderabad in the plenary session chaired by Dr. K Alagusundaram, DDG (NRM), ICAR. Zonal Monitoring Committee Visits During the period, zonal monitoring committee visits were organized in the KVKs of ATARI zones viz. Guwahati, Barapani, Kolkata, Jodhpur, Jabalpur, Bengaluru and Hyderabad. Zonal monitoring committee's visits to various zones were organized to review the technical progress of different modules like NRM, crop production, livestock & fishery and institutional interventions in the NICRA villages and for making appropriate suggestions for improvement. ZMC with VCRMC members, Dimapur ZMC with VCRMC members, Malda July - December, 2018 9 Visits Abroad Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA visited Katowice, Poland to participate in the UNFCCC COP-24/CMP14/ CMA1.3 and to organize the side event at Indian Pavilion at COP24 during 30th November - 5th December, 2018. During the visit, he has organized the Side Event at Indian Pavilion @ COP24 on the theme "Scaling up Adaptation Strategies for Climate Resilient Agriculture" on 5th December, 2018. This side event was Chaired by Dr. Anthony Simons, Director General, World Agroforestry Centre (WAC), Nairobi and Co-Chaired by Prof. N.H. Ravindranath, Indian Institute of Science, Bengaluru. In this side event Dr. Reddy has presented two papers and Dr. R.S. Sinha, Additional Commissioner (NRM), Department of Agriculture and Farmers' Welfare, Government of India presented a paper. The side event was very successful as about 25 Indian and foreign delegates were present. After thorough deliberations, the following conclusions were drawn, • There is a need to revise the vulnerability atlas of India taking into consideration the dimensions and definition of vulnerability and risk in the recent Assessment Report of IPCC. • NICRA project was successful in establishing 151 model climate resilient villages in 151 vulnerable districts. But there is a need to upscale the climate resilient villages in highly and medium vulnerable districts. • There is a need to scaling up successful IFS models developed for different agro-climatic regions of India by taking into consideration the resources available with farmers. Dr. K. Sammi Reddy organizing side event at Indian Pavilion, COP24, Katowice, Poland Dr. Suseelendra Desai, Principal Scientist (Plant Pathology) participated in the Regional Conference on "Role of Soil and Plant Health Towards Achieving Sustainable Development Goals in Asia-Pacific" held during 20-24 November, 2018 at Bangkok, Thailand. APAARI, Department of Agriculture, Thailand and Indian Phytopathological Society jointly organized the conference and the participants included diverse experts from research, development, extension, policy makers, private sectors, professional societies, civil society organizations and donor organizations, to share specific long-term experiences on the neglect of soil and plant health in the Asia-Pacific region. Dr. Desai was invited to deliver a lead lecture on "Potential impacts of climate change on plant pathogens and biocontrol agents and adaptation strategies". He also chaired a technical session on "Plant health management – case studies" along with Dr. GD Sinniah from Sri Lanka. The conference deliberated on soil and plant health aspects in detail and agreed to formulate a group to address these issues in the years to come. Dr. Desai delivering lecture Dr. K.V. Rao, Principal Scientist (Soil and Water Conservation Engineering), Division of Resource Management visited United Kingdom (UK) to participate in Workshop on "Advancing Drought Monitoring, Prediction and Management Capabilities" during 18th - 20th September, 2018 at Lancaster University, Lancaster, UK . CRIDA - Newsletter 10 Forthcoming Events Sl. No. Title of the event Dates 1. XXVI Biennial Workshop of AICRP for Dryland Agriculture, at AICRPDA Bengaluru Centre, UASB 16-19th January, 2019 2. Republic Day 26th January, 2019 3. National Science Day 28th February, 2019 4. ICAR-CRIDA Foundation Day 12th April, 2019 5. IRC meeting 23-25, April, 2019, 9-10th May, 2019 6. World Environment Day 5th June, 2019 DOE sponsored Model Training Course on "Extension Strategies for Participatory Natural Resource Management in Rainfed Agriculture" Model Training Course sponsored by DOE was organised at ICAR-CRIDA during September 24 - October 1, 2018. Twenty eight officials from eight different states viz., Telangana, Andhra Pradesh, Maharashtra, Odisha, Tamil Nadu, Goa, Punjab and Karnataka attended the model training course. The course covered various extension strategies of Soil and water conservation measures for enhanced productivity in drylands, Technologies for sustainable NRM in Rainfed areas, Horticulture systems in Rainfed Agriculture for sustainable NRM and enhanced productivity, Enhancing productivity of crops and cropping systems through effective use of natural resources, Farming systems approach for sustainable NRM in drylands, Role of Livestock and their management for enhancing productivity and income in drylands, Gender mainstreaming in NRM, Communication tools and techniques for sustainable NRM. Inaugural session of Model Training Course on "Extension Strategies for Participatory Natural Resource Management in Rainfed Agriculture" ICAR-Short Course on 'Assessment of Vulnerability and Adaptation to Climate Change in Agriculture' A ten day short course on 'Assessment of vulnerability and adaptation to climate change in agriculture', sponsored by the Agricultural Education Division of the ICAR, was conducted during 28th November to 7th December, 2018 at ICAR-CRIDA. The short course has provided the participants with various concepts, approaches and methods used in assessing vulnerability and adaptation. Twenty one participants from five ICAR institutes and eight state agricultural universities participated. A majority of the participants expressed that their expectations from the short course were fulfilled to a large extent. Participants of ICAR Short Course on "Assessment of Vulnerability and Adaptation to Climate Change in Agriculture" KVK Programmes About 34 training programmes were organized during the period July to December, 2018 on different aspects of agriculture, horticulture, animal husbandry, farm mechanization and women empowerment to farmers and farm women from Ranga Reddy district. 1142 farmers and farm women were benefitted from these training programmes. Human Resource Development July - December, 2018 11 Participation in Seminars and Symposia Name of the Personnel Workshop / Seminar / Symposium / Meeting Duration Venue K. Sammi Reddy International Consultation Workshop on Adapting agriculture in semiarid India to a global temperature rise by 1.5 0C. 3-4 October, 2018 WOTR, Pune National Workshop on Sustainability of Indian Agriculture, Natural Resource Perspective with special reference to water. 11 October, 2018 IIWM, Bhubaneswar 83rd Annual Convention of the Indian Society of Soil Science. 27-28 November, 2018 AAU, Anand UNFCCC COP-24 / CMP14 / CMA1.2 Meeting. 30 November to 5 December, 2018 Katowice, Poland G. Ravindra Chary & B.M.K. Raju Brainstorming workshop on "Prioritization of Rainfed Districts in India" organized by NRAA & ICAR-CRIDA. 11-12 December, 2018 NASC, New Delhi C.A. Rama Rao Stakeholders Consultation Meeting on NICRA. 20 July, 2018 NASC, New Delhi Expert consultation meeting for Impact Assessment of the AP Drought Mitigation Project of Govt. of A.P. 14 August, 2018 WASSAN, Hyderabad National Workshop on Promotion of Developing Climate Resilient Villages for Sustainable Food and Nutritional Security. 4-5 October, 2018 MANAGE, Hyderabad 26th Annual Conference of Agriculture Economics Research Association (India) on 'Agriculture and Sustainable Development Goals. 15-17 November, 2018 ICAR-NDRI, Karnal, Haryana Brainstorming meeting conducted by NRAA. 11-12 December, 2018 NASC, New Delhi B.M.K. Raju & R. Nagarjuna Kumar Consultation Meeting on 'Risk and vulnerability of agriculture to climate change: A district level assessment'. 20 July, 2018 NASC, New Delhi B.M.K. Raju 72nd Annual Conference of Indian Society of Agricultural Statistics (ISAS) organized with a broader theme of 'Statistics, Informatics, Engineering Interventions and Business Opportunities: A Road-Map To Transform Indian Agriculture Towards Prosperity' 13-15 December, 2018 ICAR - CIAE, Bhopal, Madhya Pradesh Boini Narsimlu International Conference on "Global Water Security for Agriculture and Natural Resources" organized by ASABE USA & ISAE India. 3-6 October, 2018 Hotel, Taj Krishna, Hyderabad R. Nagarjuna Kumar ICAR-ICT Road map. 6 July, 2018 IIMR, Hyderabad National Workshop on Artificial Intelligence in Agriculture: Status and Prospects. 30-31 July, 2018 NASC, New Delhi Josily Samuel and P.K. Pankaj 'Workshop on CLEM-Crop Livestock Enterprise Modelling'. 22-23 October, 2018 ICRISAT, Hyerabad D. Sudheer Indian International Science Festival-Agriculture Conclave. 5 -7 October, 2018 Lucknow, Uttar Pradesh G. Sri Krishna Hands on Training to Master trainers of KVKs on TCS-ICAR-KVK Sandesh. 3 August, 2018 ATARI, Zone X, Hyderabad Training of Trainers for KVKs, SAUs and ICAR institutes. 25-27 September, 2018 PJTSAU, Hyderabad Annual Zonal Workshop of KVKs Zone X 20-22 September, 2018 ATARI-CRIDA G. Nirmala, K. Nagasree & Anshida Beevi C.N. 9th National Extension education Congress on "Climate Resilient Agriculture – Innovations and Technologies" 15-17 November, 2018 CAEPHT, Ranipool, Sikkim CRIDA - Newsletter 12 1. Dr. K. Sammi Reddy, Director (Acting), ICAR – CRIDA was inducted as the Fellow of the Indian Society of Soil Science (ISSS), New Delhi. He received "ISSS Fellow Award" from His Excellency Honorable Governor of Gujarat Shri O.P. Kohli at 83rd Annual Convention of the ISSS held at Anand on 27.11.2018. Dr. K. Sammi Reddy receiving ISSS Fellow Award from Shri O. P. Kohli, Honorable Governor of Gujarat 2. AICRPDA-Vijayapura centre received "ICAR-Vasantrao Naik Award" for Outstanding Research and Application in Dryland Farming Systems for 2017" during ICAR Foundation Day and Award Ceremony on July 16, 2018 at NASC, New Delhi. AICRPDA Vijayapura centre receiving ICAR-Vasantrao Naik Award 3. Dr. G. Ravindra Chary, Project Coordinator (DLA) received "Indian Society of Agronomy Gold Medal Award" on 24.10.2018 during XXI Biennial National Symposium on Doubling Farmers' income through Agronomic Interventions under Changing Scenario at MPUAT, Udaipur, Rajasthan. Dr. G. Ravindra Chary receiving Indian Society of Agronomy Gold Medal Award 4. Dr. G. Nirmala, Principal Scientist (Agril. Extension) & Head, TOT was honored with "SEE Fellow Award" during 9th National Extension Education Congress organized by Society of Extension Education Agra at CAEPHT, Ranipool, Sikkim during 15-17 November, 2018. Dr. G. Nirmala receiving SEE Fellow Award 5. Dr. K. Nagasree, Principal Scientist (Agril. Extension) received "Best Extension Professional Award" during 9th National Extension Education Congress organized by Society of Extension Education Agra at CAEPHT, Ranipool, Sikkim during 15-17 November, 2018. Dr. K. Nagasree receiving Best Extension Professional Award Awards and Recognition July - December, 2018 13 6. Dr. B.M.K. Raju, Principal Scientist (Agril. Statistics) was included as "Member of Task Force" constituted by NRAA, DAC & FW, Govt. of India for 'Prioritization of rainfed districts in India'. 7. Dr. R. Nagarjuna Kumar, Scientist received the "Best Paper Award" for the paper "Spatial Rice Decision Support System (SRDSS) for effective rice crop management", Current Science Vol. 116, No. 3 by IIRR, presented during Annual day Celebrations of IIRR organized at ICAR-IIRR, Hyderabad on 15th December, 2018. 8. Dr. R. Nagarjuna Kumar, Scientist received the "Outstanding Scientist Award 2018" during the International Conference on Agriculture, Horticulture and Food Science held at Hotel Hans, New Delhi during 29-30 December, 2018. 9. Dr. Anshida Beevi C.N., Scientist (Agril. Extension) conferred with "Ganga Singh Chauhan Memorial Award-2018" for outstanding research contributions in the field of Extension Education during 9th National Extension Education Congress organized by Society of Extension Education Agra at CAEPHT, Ranipool, Sikkim during 15-17 November, 2018. Dr. Anshida Beevi C.N. receiving Ganga Singh Chauhan Memorial Award 10. Dr. Anshida Beevi C.N., Scientist (Agril. Extension) received "Best Paper Presentation Award-2018" for the paper "Drudgery Reducing Technologies for Women Empowerment in the Rainfed Areas" during 9th National Extension Education Congress 11. Sri Mula Mahender Reddy of KVK, Chandippa village of Ranga Reddy district received "Best Farmer Award" by Aaj Tak News Channel on 24th October, 2018 for outstanding contribution in "Raised Platform / Elevated Animal Shed in Semi-Intensive Goat Farming". Sri. Mula Mahender Reddy receiving "Best Farmer Award" by Aaj Tak News Channel Personnel Information Appointments / Promotions / Transfers / Joining Name and Designation Joined/ Transferred/ Promoted/ Appointed Date w.e.f Transfers/ Joinings Shri Rajkumar Dhakar, Scientist, ICAR-CRIDA Transferred as Scientist, ICAR- IARI, New Delhi 25.08.2018 Dr. B. Krishna Rao, Principal Scientist, ICAR-CRIDA Joined as Director (A&R), WALAMTARI, Hyderabad on deputation (12.09.2018 to 11.09.2021) 12.09.2018 Dr. A. Amarender Reddy, Principal Scientist Transferred to ICAR-CRIDA, Hyderabad 06.09.2018 Smt. D. Lakshmi Aruna Gayathri T-3 (Farm Assistant) 22.12.2018 Shri Bandi Srikanth Goud T-3 (Farm Assistant) 26.12.2018 Shri Awinash Brahamwanshi T-1 (Fieldman) 28.12.2018 Promotions Shri Rajkumar Dhakar, Scientist (Agricultural Physics) Promoted to next higher pay Rs. 7000/- 02.05.2016 Shri G. Venkatesh, Scientist (Agro-forestry) Promoted to next higher pay Rs. 8000/- 01.01.2014 Promoted to next higher pay Rs. 9000/- 01.01.2017 Shri Sarath Chandran M. A., Scientist (Agricultural Meteorology) Promoted to next higher pay Rs. 7000/- 01.01.2018 CRIDA - Newsletter 14 Cultural and Welfare Activities Swachhtha Pakhwada Swachhtha Pakhwada was celebrated by ICAR-CRIDA during 16-31 December, 2018. The date-wise activities set out in the programme were implemented at ICAR-CRIDA main office, Hayathnagar Research Farm, Gunegal Research Farm and surrounding residential areas and in villages, involving all the employees of ICAR-CRIDA, farmers and civil society members, VIPs, media persons. Swachhtha Pakhwada Celebration at farmers first village The concluding function of Swachhtha Pakhwada was organized on 31st December, 2018. A brief account of the Swachhtha Pakhwada activities carried out from 16th – 31st December, 2018 was presented. Prizes for debate and essay writing competitions held during the fortnight were distributed. The event received good media coverage. Vanamahotsavam ICAR-CRIDA Cultural and Recreation Club organized Vanamahotsavam at Hayathnagar Research Farm of the institute on 20th November, 2018. All the CRIDA staff members actively participated in the cultural activities. The events generated great enthusiasm and unity among staff. Director (Acting), ICAR-CRIDA distributing prizes to winners XIV Meeting of ICAR-CRIDA IJSC Second meeting of XIV IJSC was held on 20th October, 2018 in Director's Committee room under the Chairmanship of Dr. K. Sammi Reddy, Director (Acting) and Chairman, IJSC, ICAR-CRIDA. The meeting was attended by following official side members Dr. K.L. Sharma, Dr. R. Nagarjuna Kumar, Sri B.D. Phansal, CAO, Sri A. Srinivasa Murthy, SFAO and Dr. Ravikanth V. Adake, Official side Secretary and Dr. (Smt.) K. Salini, Scientist (Genetics & Plant Breeding) Promoted to next higher pay Rs. 7000/- 15.09.2015 Dr. Prabhat Kumar Pankaj, Sr. Scientist (Livestock Production & Management) Promoted to next higher pay Rs. 9000/- 08.05.2015 Dr. (Smt.) R. Rejani, Sr. Scientist Principal Scientist 30.08.2017 Dr. S. M. Vidya Sekhar, Chief Technical Officer (T-9) Advance increment 03.02.2017 Dr. (Smt.) D. Anantha V. Rao, Chief Technical Officer (T-9) Advance increment 03.02.2017 Shri Ram Kumar, Assistant Chief Technical Officer (T-7-8) Chief Technical Officer (T-9) 24.02.2018 Shri S. Vijaya Kumar, Senior Technical Officer (T-6) Assistant Chief Technical Officer (T-7-8) 25.10.2015 Shri K. Surender Rao, Chief Technical Officer (T-9) Advance increment 03.02.2017 Shri G. Prabhakar, Senior Technical Officer (T-6) Assistant Chief Technical Officer (T-7-8) 03.11.2017 Appointment Dr. K.L. Sharma Appointed as Vigilance Officer 15.11.2018 ICAR-CRIDA extends best wishes to them Retirements Name Designation Date of superannuation Dr. (Smt). K. Usha Rani Assistant Chief Technical Officer 04.10.2018 Shri B. Anjaiah SSS 31.10.2018 Shri Buchaiah Ennapally Senior Technician 30.11.2018 Shri Jainender Assistant Chief Technical Officer 31.12.2018 Our best wishes for happy and peaceful retired life to all of them July - December, 2018 15 BOOK-POST To _______________________________________ _______________________________________ _______________________________________ Published by : Dr. G. Ravindra Chary, Director (Acting), ICAR-CRIDA Editorial Board Chairman : Dr. K. Sammi Reddy, Head, DRM Editors : Dr. (Mrs.) K. Nagasree, Pr. Scientist (TOT) Dr. P. K Pankaj, Senior Scientist (TOT) Dr. R. Nagarjuna Kumar, Scientist, (SDA) Dr. Anshida Beevi C.N., Scientist, (TOT) Hindi Translation : Dr. P.K. Pankaj, Sr. Scientist, (TOT) Dr. S.R. Yadav, Asstt. Director (OL) Secretarial Assistance : Mrs. M.A. Rekha, PA Photo credits : Mr. K. Surender Rao, CTO ICAR-Central Research Institute for Dryland Agriculture Santoshnagar, Saidabad PO, Hyderabad - 500 059 Ph: 040-24530157/161/163 Fax: 040-24531802 E-mail: news.crida@icar.gov.in Website: www.crida.in staff side members Sri V. Venunath, CJSC Member, Sri B. Krishna, Secretary, Staff side, Sri S. Ratnashankar Rao, Sri D. Srinivas, Sri A. Mallesh Yadav and Sri S. Shankar Reddy. Agenda points were discussed in the meeting. क्रीडा, हैदराबाद में स्वर्गीय श्री अटल बिहारी वाजपेयी जी, भूतपूर्व प्रधानमं त्री, भारत सरकार का प्रथम मासिक श्रद्धांजलि दिवस आयोजित भारतीय कृ षि अनुसं धान परिषद (आईसीएआर) के दिशा-निर्देशानुसार कें द्रीय बारानी कृ षि अनुसं धान सं स्थान (क्रीडा-CRIDA), हैदराबाद के प्रांगण में रविवार दिनांक 16 सितंबर, 2018 को भारत रत्न स्वर्गीय श्री अटल बिहारी वाजपेयी जी, भूतपूर्व प्रधानमं त्री, भारत सरकार को प्रथम मासिक श्रद्धांजलि दिवस के अवसर पर श्रद्धा सुमन अर्पित किए गए। इस अवसर पर आयोजित विशेष कार्यक्रम में कार्मिको को सं बो ं धित करते हुए सं स्थान के निदेशक महोदय डॉ के सम्मी रेड्डी ने स्व. वाजपेयी जी को महान कवि, समाज सेवी, सर्वप्रिय जननेता तथा देश-विदेश में भारत की छवि को निखारने वाला राजनेता बताते हुए उनके सिद्धांतो को अपनाने पर बल ं दिया। आपने स्व. वाजपेयी के सं घर्षों से परिपूर्ण जीवन का उल्लेख करते हुए देश को नई ऊं चाइयो पर प ं हुंचाने हेतु उन्हेंप्रेरणा स्त्रोत बताया। इस कार्यक्रम में डॉ पी के जैन, वैज्ञानिक-एफ, एआरसीआई, हैदराबाद ने मुख्य अतिथि के रूप में पधारकर वाजपेयी जी की प्रसिद्ध इक्यावन कविताओं का सं क्षिप्त परिचय दिया तथा उनकी श्रेष्ठ कविताओ का ं वाचन करते हुए भावार्थ समझाते हुए वर्तमान परिदृश्य में उनकी उपयोगिता को सिद्ध करते हुए उनके उद्देश्यों का अनुपालन करने का अनुरोध देश्यों किया। आपने कौरव कौन कौन पांडव; ऊं चाई के साथ विस्तार भी हो; मुझे इतनी ऊं चाई कभी मत देना; मौत से ठन गई; सामने वार कर फिर मुझे आजमा; बिखरे नीड; सवेरा है मगर पूरब दिशा में; सच्चाई यह है कि; ऊं चाई; आओ मन की गांठें खोलें; नामक कविताओ का ं विस्त रूप से भा तृ वार्थ समझाया। इस विशेष कार्यक्रम का सं चालन डॉ नागार्जुन कु मार, वैज्ञानिक ने, धन्यवाद ज्ञापन डॉ एस आर यादव ने तथा डॉ पंकज कु मार ने कार्यक्रम के आयोजन में विशेष भूमिका निभाते हुए सं पूर्ण सहयोग प्रदान किया। इस अवसर पर सं स्थान के अधिकांश वैज्ञानिक एवं अन्य कार्मिक उपस्थित थे। South zone sports meet ICAR-CRIDA sports contingent comprising 31 participants and 1 CDM participated in the ICAR South Zone Sports Meet - 2018 organized by ICAR-CTRI, Rajahmundry at DSA stadium, Kakinada, Andhra Pradesh during 5th-9th September, 2018. In this tournament, Mr. B. Kiran Kumar, SSS, secured 1st place in javelin throw and Mr. Mukund, Senior Technical Assistant secured 2nd place in cycling. Mr.B. Kiran Kumar receiving 1st prize in Javelin throw Mr. Mukund receiving 2nd prize in cycling Independence day celebrations The 72nd Independence Day was celebrated on August 15, 2018 with pride and patriotic zeal. The Director hoisted the flag and addressed the staff of CRIDA. In this occasion, Director distributed cash awards (CCS & CCRC) to the X class toppers of CRIDA staff children and motivated the staff with his message to work with dedication and boost institute's growth. Director (Acting), ICAR-CRIDA addressing the staff CRIDA - Newsletter 16 Dr. K Sammi Reddy, Director (Acting), ICAR-CRIDA Small Farm Mechanization is the Key for Successful Adoption of Climate Resilient Technologies by Farmers in Rainfed Areas Over the years, the National Agricultural Research System (NARS) has contributed significantly to development and transfer of technologies for a more viable and sustainable rainfed agriculture. Of late, timely farm operations has become an expensive preposition due to shortage of agricultural labour in rainfed areas. To obtain the proper response from the rainfed crops, small farm mechanization is the key to meet the timeliness of operations in quick session for establishment of crop and enhancing inputs and moisture use efficiency. Realizing the fact, CRIDA and AICRP on dryland agriculture have identified small farm mechanization as one of the prioritized research area and made continuous untiring efforts to develop dryland farm implements. So far, CRIDA has developed nearly 23 dryland farm implements which are being widely adopted by rainfed farmers. More than 3 lakh units of CRIDA BBF Planters have been sold to farmers during the last 5-6 years in states of Maharashtra, Madhya Pradesh, Telangana etc. Since about 85% of the rainfed farmers are small and marginal who can't afford to procure farm implements, rainfed farm mechanization is not happening at desired pace. Therefore, CRIDA under its flagship programmes, NAIP and NICRA has conceptualized the Custom Hiring Centre (CHC) and implemented successfully in 151 climate resilient villages (CRVs) of vulnerable districts under NICRA. Suitable farm implements were identified for each CRV through focused group discussions with the farmers pertaining to their farm operations. To oversee the requirements, service and maintenance aspects of these machines, a village climate risk management committees (VCRMC) have been constituted. This approach has showed many positive results in enhancing the crop productivity in climate resilient village clusters due to timely availability of improved implements at affordable cost for the small and marginal farmers in their own village or nearby village. Dr. K. Sammi Reddy, Director (Acting), ICAR-CRIDA From the Director's Desk . निदेशक की कलम से ……… वर्षा आधारित क्षेत्रों में क षेत्रों िसानो द्ं वारा जलवायु समुत्‍थान प्रौद्योगिकियो को सफलतापू ं र्वक अपनाने में छोटे कृषि यंत्रों कत्रों ी मुख्‍य भूमिका पिछले कु छ वर्षों में, राषटरीट्य कृ षि अनुसं धान प्रणाली (एनएआरएस) ने अधिक व्‍यवहार्य एवं टिकाऊ वर्षा आधारित कृ षि के लिए प्रौद्योगिकियो के ं विकास एवं हस्‍तांतरण में महत्‍वपूर्ण योगदान दिया है। वर्षा आधारित कृ षि में कृ षि श्रमिको कं ी कमी के कारण कृ षि कार्यों में देरी से कृ षि कार्य अधिक खर्चीला होता जा रहा है। वर्षा आधारित फसलो कं ी सही प्रतिक्रिया के लिए, फसलो कं ी बुआई एवं निवेशो तथा नमी उपयोग ं क्षमता को बढ़ाने के लिए सत्र में समयबद्ध रूप से कृ षि कार्यों को पूरा करने में छोटे कृ षि यंत्रों कत्रों ी प्रमुख भूमिका होती है। इस बात को ध्‍यान में रखते हुए, क्रीडा एवं अखिल भारतीय समन्वित बारानी कृ षि अनुसं धान परियोजना ने छोटे कृ षि यंत्रों को त्रों प्राथमिक अनुसं धान क्षेत्र के रूप में पहचाना है एवं बारानी कृ षि उपकरणों के विकास में निरंतर अथक प्रयास जारी है। अब तक, क्रीडा द्वारा करीब 23 बारानी कृ षि उपकरणो का ं विकास किया गया है जिन्‍हें वर्षा आधारित किसानो द्ं वारा व्‍यापक रूप से अपनाया जा रहा है। महाराष्‍ट्र, मध्‍यप्रदेश, तेलंगाना आदि राज्‍यों में ्‍यों पिछले 5-6 वर्षों के दौरान क्रीडा बीबीएफ प्‍लांटरों की 3 लाख से अधिक इकाइयां बेची जा चुकी हैं। करीब 85 प्रतिशत वर्षा आधारित किसान छोटे एवं सीमांत हैं जो कृ षि उपकरणो को खरीद नही ं ं सकते, जिसके कारण वांछित गति से वर्षा आधारित क्षेत्रों में यां क्षेत्रों त्रिकीकरण नही हो पा रहा है। अत: क्रीडा के ं प्रमुख कार्यक्रमो के अंत ं र्गत एनएआईपी एवं निक्रा ने कस्‍टम हायरिं ग केंद्र की अवधारणा को अपनाते हुए निक्रा के अतिसंवेदनशील जिलो के 151 जल ं वायु समुत्‍थान गांवो (सीआर ं वी) में इसे सफलतापूर्वक कार्यान्वित किया है। उपयुक्‍त कृ षि उपकरणो कं ी पहचान प्रत्येक जलवायु समुत्‍थान गांव के कृ षि कार्य में जुड़ेकिसानो से ं विचारविमर्श के उपरांत की गई है। इन उपकरणो कं ी आवश्‍यकताओ, से ं वाओं एवं रख-रखाव के विभिन्‍न पहलूओ को पूरा करने के ल ं िए, गांव जलवायु जोखिम प्रबं धन समितियो (ं वीसीआरएमसी) का गठन किया गया है। इस कदम से कई सकारात्‍मक परिणाम देखने में आए हैं जैसे कि उनके अपने गांव या समीपवर्ती गांव में छोटे एवं सीमांत किसानो को सही समय पर उन्नत ं उपकरण सस्‍ती कीमतो पर उपलब् ं ‍ध होने के कारण जलवायु समुत्‍थान गांवों की फसलो कं ी उत्पादकता में बढ़ोत्‍तरी हुई है। डाॅ. के . सम्मी रेड्डी, निदेशक (कार्यकारी), भाकृ अनुप-क्रीडा ; Not Available

mmmmmm+m*m0m*mm HEHCUUY VOL. XIII HO.l MARCH, 1904 1 L GETTYSBURG COLLEGE GETTYSBURG, PA. H. 0. B*SPIHEMN, urivMum 11 V HELP THOSE WHO HELP US. The {nfercollepte Bureau or Academic Costume, Chartered igon. Cotrell Sfc Leonard, Albany, JST. "5T, CQakers of the Caps, Gocuns and Hoods To the University of Pennsylvania, Harvard, Princeton, Yale, Cornell, Columbia, University of Chicago, University of Min-nesota, Leland Stanford, Tulapp, University of the South, Wel-esley, Bryn Mawr, Wells, Mt 'iolyoke and the others. Illustrated Bulletin, Samples, Etc., upon request. A. B. BLACK, Gettysburg College Representative. E. A. Wright's Engraving House, 1108 Chestnut St. PHILADELPHIA We have our own photograph gallery for half-tone and photo e lgraving. Fashionable Engraving and Stationery. Leading house for College, School and Wedding Invititions, Dance Programs, Menus. Fine engraving of all kinds. Before ordering elsewhere com-pare samples and prices. GETTYSBURG COLLEGE LIBRARY GETTYSBURG, PA. GET THE BEST The TEACHERS' AMD PUPILS' CYCLOPAEDIA. ANEW, RELIABLE an 1 BEAUTIFUL WORK OF RKFERENCE in three volumes, edited by B. P. Hoi z. A.M., far the homes, schools and colleges o* America. It has over 2,200 pages, quarto size, is absolutely new, and treats thousands of selected topics. Many prominent educators have already recommended it for gener-al use. Sample pages furnished on ap-plication. AGENTS WANTED. The Hoist Publishing Co., Boors.©, Ic-wa*. (U) l^P h r I WE RECOMMEND THESE FIRMS. The Pleased Customer is not a stranger in our estab-lishment— he's right at home, you'll see him when you call. We have the materials to please fastidious men. J. D. LIPPY, lXEe;xe;lna.nt Tailor, 29 Chambersburg Street, GETTYSBURG, PA. CITY HOTEL, Main Street, - Gettysburg, Pa. Free 'Bus to and from all trains. Thirty seconds' walk from either depot. Dinner with drive over field with four or more, $1.35. Rates, $1.50 to $2.00 per Day. Livery connected. Rubber-tire buggies a specialty. John E. Hughes, Prop. T!PM 1 Now in THE PHOTOGRAPHER. new Studio 20 and 22 Chambersburg Street, Gettysburg, Pa. One of the finest modern lights in the country. C. E. Barbehenn THE EAGLE HOTEL Corner Main and Washington Sts. BRILLHART & PARKER Students' Supply Rooms! Everything You Want. Fine Stationery a Specialty. NO. 5 AND 7 EAST. PATRONIZE OUR ADVERTISERS. WE HI II COMPLETE LI Of Novelties for the Spring Season, including Latest Suiting, Coating, Trousering and Vesting. Our Prices are Right. SPECIAL CARE TAKEN TO MAKE WORK STYLISH AND EXACTLY TO YOUR ORDER. Ulill (XI. Seligman, xaiio*, 7 Chambepsburg St., Gettysburg, Pa. R. A. WONDERS Corner Cigar Parlors. A full line of Cigars, Tobacco, Pipes, etc. Scott's Corner, opp. Eagle Hotel GETTYSBURG, PA. Pool Parlors in Connection. D. J. Swartz Country Produce Dealtn Groceries Cigars and Tobacco GETTYSBURG. Established 1867 by Allen Walton. Allen K. Walton, Pres. and Treas. Robt. J. Walton, Superintendent. Hummelstown Brown Stone Company, and Manufacturers of BUILDING STONE, SAWED FLAGGING, and TILE, WALTONVILLE, D", PENNA. 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. THESE FIRMS ARE O. K PATRONIZE THEM. DO YOU KNOW WHERE The Choicest Candies, The Finest Soda Water, The Largest Oysters, The Best Ice Cream, Can be found in town? Yes, at Young's Confectionary On Chambersburg Street, near City Hotel, Gettysburg, Pa. IF YOU CALL ON C. A. Bloeher, Jeuuelef, Centre Square, He can serve you in anything you may want in REPAIRING or JEWELRY. SEFTON & FLEMMINGS LIVERY Baltimore Street, First Square, Gettysburg, Pa. Competent Guides for all parts of the Battlefield. Arrangements by telegram or letter. Lock Box 257. J. I. MUMPER. The improvements to our Studi" have proven a perfect success and 41 Baltimore St., we are now better prepared than Gettysburg, Pa. ever to give y°u satisfactory work • AM PIECE OF SHEET MUSIC Published sent postpaid on receipt of \ Q CTS. JVIUSIC CASH MONEY ORDER OR STAMPS, Inch ding the Famous March TrV-»» Cctrloff/»e now being played by the celebrated 1UB jpcHi*W-CV'VH» Ladies Orchestra, The Fadettes of Boston, now touring Ohio, Pa., N. Y., and N. J. Send for New Cata-logue and Premium List. Premium musie Supply Co. 214 fl. 8th St., Philadelphia, Pa. THE GETTYSBURG JIEHGIHY The Literary Journal of Gettysburg College VOL. XIII. GETTYSBURG, PA., MARCH, 1904 No. I CONTENTS THE FIRST NUMBER-A Po$m. 264 ALBERT BILLHEIMER, '06. WHAT'S IN A NAME, 266 Miss CARRIE INGLEBIRT, '04. TALES OF A BACHELORS' CLUB—No. 2, 268 JAMES GARFIELD DILLER, '04. THE DREAMERS, 274 MISS BESS M. DRAIS, '04. A STRONG CHARACTER, 278 C. EDWIN BUTLER, '05. COLLEGE DORMITORY LIFE, . . . . . .282 PAUL FROELICH, '04. THE VALUE OF NATURE STUDY IN RELATION TO THE THREE R'S 286 A. L. DILLENBECK, '05. EDITORIALS, 289 EXCHANGES, . 292 m 264 THE GETTYSBURG MERCURY. THE FIRST NUMBER. ALBERT BILLHEIMER, '06. wHEN all without, one winter's night, Was wrapped in shroud of purest white ; While all within was warmth and light, A strange scene was enacted. II. 'Mid classic halls, through which the blaze Of midnight oil diffused its rays, A room removed from common gaze Was filled with wild confusion. III. Close by a table sat a man With frowning look and eye that ran Around and 'round a group to scan As he thundered out commands. IV. But those before him heeded not His angry looks and words one jot; For fiercely and with passion hot, They fought among themselves. V. Through heated air, sharp missiles flew, They pulled and tore each others' queue; Their hands were red, their faces blue, And still the Mercury arose. VI. And now, what cause do you suppose, Turned former friends to bitter foes ? Why should they deal such angry blows Upon that winter's night ? THE GETTYSBURG MERCURY. VII. Those seven men assembled there The worth of essays to compare ; For on them had been placed the care Of a monthly journal. VIII. An article, each man had brought, Each mind contained a single thought; To see in print the work he wrought In the MERCURY'S March edition. IX. Six articles, so each was told, That magazine alone would hold ; Not seven, not for shining gold, For that would overcrowd it. X. Which one should then withdraw his name And give up present hope of fame? Aye, that was why to blows they came For no one would give in. XI. That's the reason why they wrangled, Why their clothes in tatters dangled, Why their hair was torn and tangled, Why they fought and bled. XII. Now, dear reader, the conclusion Of this discord and confusion Was sweet peace—'tis no delusion— For the magazine appeared. 265 266 THE GETTYSBURG MERCURY. WHAT'S IN A NAME? Miss CARRIE INGLEBIRT, '04. WHAT'S in a name ? Half the world is ready to answer that there is a great deal, but it is not so. By Shakes-peare's character, Juliet, is brought out clearly the insignifi-cance of a name. In Juliet's estimation, Romeo would have retained his same perfection were he not Romeo called, for said she: "What's in a name? That which we call a rose by any other name would smell as sweet." It is the power of associa-tion connected with the name. If in the English language from its very origin the word cab-bage, turnip or carrot had been applied to the queen of the gar-den, now styled the rose, the sweet violet or any other lovely flower, we would, at this day, be singing enthusiastically about the soft carrot eyes and the brilliant cabbage on the cheek. Words and names are homely or beautiful, coarse or refined, sinful or sacred, according to the associations that cluster around them. Take for example those two universally cherished names, mother and home. It is not the softness and richness of sound that makes them seem so dear, but our fond associations with each. Around the idea of one's mother the mind clings with fond af-fection. It is the first thought made upon our young hearts and one that has a lasting impression. The thought of mother f What memories does it not recall ? There's the care our mother had for us in childhood; her advice given us in our youthful years; and her never-ceasing love and devotion to the end. In all this cold, sinful world there is nothing so pure and so holy as a mother—a Christian mother's love. Oh, then, whatever time we speak half gladly, half sadly the word "mother," it is the old memories that make the sound so sweet. Why is it, if the name home be so lovely, our memory should linger so around that rustic cottage or that quaint little farm-house so many miles away ? There was only a white-washed paling fence around the little spot and old-fashioned hollyhocks and sunflowers stood like sentinels on each side the gate. There THE GETTYSBURG MERCURY. 267 was no elegantly trimmed shubbery, no asphalt, or gracefully laid-out gravel walks. Today we have our stately mansions with painted walls and frescoed ceilings overhead and velvet car-pets under foot—the floor of the old log house in the past was rough and bare—mirrors framed in burnished gold and pictured scenes from all lands beneath the skies adorn our walls. But do we feel the old emotion when we near this new abode ? It is not home, that name seems to belong to the far back years. We are of the world now, fashion, pride and selfishness share our splendid rooms. It is the fond memories of a cherished home that call back the sad and joyful scenes of childhood's grief and gladness; youth's hopes and disappointments; a sister's affection or a brother's friendship; a father's and a mother's love and death. It is the sacred memories of our early environment that gives the name home such a charm. And it is only when love is associated with the fireside that there is so much meaning in the name home. As there is nothing in the mere construction and sounding of a name, so also, oftentimes, strains of music would be en-tirely powerless to stir up thrilling and tender sensations if it were not for some train of recollections they set in motion. Does not that sacred song, "Lead Kindly Light," appeal more than ever before to the hearts of the nation, since it is associa-ted with our martyred President, McKinley ? Perhaps if the same tune fell upon a foreigner's car it would not receive.a mo-ment's attention. Have we not all a little collection of old songs, of old familiar hymns that we cannot sing or hear with-out feeling the deepest emotion? We may have heard their strains so very many times, yet they never grow commonplace because of the associations all and only their own. Oh! that vast power of individual association, in hearing, in seeing, in everything. What a rough and unlovely sight is the skeleton-like tree in winter! But when its life has had a Spring, Summer and Autumn, we shall have seen the beauty of its leaves, blossoms, and its fruit. The unsightly tree is a name; the leaves, the blossoms, the fruit—its associations. 268 THE GETTYSBURG MERCURY. TALES OF A BACHELORS' CLUB—NO. 2. JAMES GARFIELD DILLER, '04. Beresford reclined in the velvet embrace of a big lounging-chair, the picture of indolent ease. Before him, in the broad, colonial fireplace, a pile of gas-logs blazed and, despite their un-naturalness, lent a pleasant, home-like air to the smoking-room of the Bachelors' Club. The ruddy light was reflected in the polished brass andirons and in the row of shining pewter steins, hanging just beneath the mantel above. From a far corner of the apart-ment came the subdued murmur of voices, where an interested group of half a dozen.members of the club were gathered about a small table. Low exclamations of surprise, or an occasional sally of triumphant laughter were almost invariably followed by the rattle of small celluloid disks and the pitter-patter of cards in the hands of some practised manipulator. The sounds of jovial sociability, across the room, were evi-dently out of harmony with Beresford's reflections, for he paid little attention to them. He seemed to be engrossed in a con-templation of the "Old Masters" which hung about the richly frescoed walls, as if the stern faces and deep, gloomy shadows of the paintings were more in keeping with his state of mind; or anon he studied his own image in the polished brass spheres which capped the andirons, and smiled, in grim amusement, at the huge head and diminutive body in which he recognized a grotesque caricature of himself in miniature. The fine, intellectual face bore evidences of long-continued anxiety, from which there had been only an occasional relaxa-tion, such as now, when the jaded faculties sought respite in a few hours of languid ease and found solace in the filmy mist of smoke drawn from a good cigar. A servant entered the room with an armful of periodicals and evening papers, and began arranging them upon a large table in the centre of the apartment. After some moments he gathered up the old issues which he had just replaced with the later ones, and carried them away. Beresford arose, went to the table, se- THE GETTYSBURG MERCURY. 269 lected his favorite newspaper and again settled himself in his chair, As he read, about half-way down the first column of an interesting article, his attention was attracted by something on the blank margin of the printed sheet. It was nothing more than the imprint of an inky thumb, probably that of some em-ployee at the newspaper office, and yet Beresford was more deeply interested in it than in the sensational article he had just been reading. In fact he seemed to gloat over it, as one who rejoices in the prospect of the early realization of hopes long deferred. Yet it was not the impression of an ordinary thumb, which he now studied so eagerly. The black smudge on the paper was broken by a V-shaped white mark, where the papil-lse of the skin had been destroyed by a scar. It was this iden-tifying characteristic that gave special value to the clue, and caused Beresford's eyes to glitter with the cruel pleasure of the cat's when she has the trembling mouse completely at her mercy. Five minutes later he was hurrying down the street to his hotel, his active brain evolving a plan of action for the morrow. The press-room of the great city "daily" presented a scene of bustling activity. The employees ot this department flitted about in the performance of their various duties like bees in a hive, the ceaseless humming of revolving beltings playing a con-stant accompaniment to the whirr of smaller wheels and the monotonous swish of paper, as the finished product was ejected from the jaws of the monster- machines and carried away to the distributing-rooms. At the end of one of these gigantic presses a young man, whose face bore the appearance of pre mature age, was busily engaged in arranging the finished edi-tions into symmetrical piles, which were then taken away by a squad of half grown boys. He seemed weary of his task, though it was yet early in the afternoon, and now and then, as he worked, cast his eyes about the place with a furtive glance as if he regarded his fellow workmen with a sort of undefined suspicion, or perhaps he thought himself above their level. There may have been reason for this, too, for the general air of r 270 THE GETTYSBURG MERCURY. the man indicated that he was not accustomed to such drudgery, and the ink-soiled fingers handled the papers with a clumsiness which seemed greater in comparison to the swift dexterity of the attendant at the next machine. The foreman of the press-room happened along just as the afternoon's work was about to close. He was accompanied by a gentleman in conventional afternoon attire and wearing tinted spectacles, who was evidently an old acquaintance being shown through the plant. As the visitor approached the press at which the young man was working, he paused a moment and engaged in conversation with his guide, the foreman. The man at the press looked at the pair with apprehension, and trembled under the scrutiny of the eyes behind the blue glasses. As the foreman and his friend moved away, he looked after them with a suspicious gaze, and when he again resumed his work he was visibly agitated. When the last bundle of papers had been carried away, and the machinery began to slow down, and finally stop altogether, the tired and worried press-man put on his hat and coat, stepped into the elevator, and a few min-utes later boarded a street car, sitting back in the corner with bowed head and folded arms, plunged in the most gloomy re-flections. After ten minutes' ride he swung himself oft the car. Walking down the street a short distance, he entered a plain-looking building which displayed a placard bearing the sign "Boarding and Lodging." He hurried upstairs to his humble room and by a careful toilet removed every trace of his daily occupation so that, after putting on a suit of evening clothes, he was quite a transformed man. Although yet early in the evening, it was beginning to grow dark, and as he hurried along he did not notice that a man who was approaching him suddenly stepped aside into the conceal-ment of a doorway, waited until he had passed by and then stepped out again and stood for some moments looking after him. Finally he walked hurriedly along as if seeking a house, the number of which he already knew. At last he paused be-fore the door of the boarding house which our friend had just THE GETTYSBURG MERCURY. 271 left, ascended the steps and pulled the bell. The house-maid answered the summons and in reply to his inquiry informed him that Mr. Hawkins had just gone out. Then he explained that he had loaned Mr. Hawkins a book, which that gentleman had been slow in returning, and he had come to get it because he wished very much to use it. The maid hesitated about al-lowing a stranger to go up to Mr. Hawkins' room, but as the man was evidently in earnest, she reluctantly admitted him and showed him up to the apartment, watching, however, that he should take nothing but the book. How was she to know that the very book which he was now eagerly seeking was the most valuable of Mr. Hawkins' personal effects? She thought per-haps it was only a pretext to cover up some greater theft, but when the man at last picked up, with a triumphant chuckle, a small morocco-bound volume stamped "memoranda" in gold letters, her last suspicions faded away. "You will please say nothing to Mr. Hawkins about this, my good Miss," said he. "You see, he would feel ashamed of himself if he knew that I was obliged to come after my book, on account of his negli-gence." And having thus enjoined her to silence, he slipped a coin into her hand to make assurance doubly sure, hurried down the stairs and out the front door. Half an hour later this same man was seated at a small table in his room at a luxurious hotel. Before him were spread the leaves of the memorandum book, from which he read the fol-lowing newspaper clippings : "London, October the nineteenth. There is a rumor in financial circles, that the long-established and reliable banking firm of Ashley, Clement & Co., has be-come insolvent by reason of the embezzlement of a consider-able sum by a trusted employee of the firm, Joseph Bentley. Several of our most prominent financial men are anxiously awaiting a confirmation or denial of this disquieting report." "London, October the twenty-first. Mr. Joseph Bentley, the young man suspected of embezzlement from the banking house of Ashley, Clement & Co., has disappeared from the city. His flight is taken by all who knew him as a confession of his guilt. Mr. Bentley has been only recently married and his wife, who was Miss Clara Beresford, daughter of the prominent scientist, ^■■■■■■■■■■■■■■^^^■B 272 THE GETTYSBURG MERCURY. is prostrated over the disgrace brought upon herself and kin-dred. Since the announcement of Bentley's breach of trust, a telegram has been received from Paris, stating that a man an-swering to his description had been a frequent guest at the Hotel de Ville, on his way south." "London, October the twenty-eighth. The absconding cash-ier of Ashley, Clement & Co., is still at large and has thus far succeeded in eluding every effort of the Scotland Yard detec-tives. He is reported to have gone to America and Mr. Char-les Beresford, his brother-in-law, is said to be taking up the search for the fugitive, out of revenge for his sister's disgrace." These and other clippings relating to matters of a less im-portant character made up the contents of the little book. And now, having read the various items and replaced the leaves in the book, the gentleman arose and began divesting himself of his outer clothing. Off came the heavy black coat, and the man seemed suddenly to have become somewhat lighter in build. Unbuttoning the vest, he took out a quantity of pad-ding, which he had used to give the appearance of portliness. Then he produced a bottle of clear liquid, poured some of it into the palm of his hand, rubbed the sides of his face and the handsome whiskers came off like magic. A dark gray wig was next removed, and after that the minor accessories of dress with which he had kept up the deception. Ten minutes later, a young man in evening dress left the room which had been entered an hour before by an elderly gentleman in afternoon attire. As he descended the stairway he took something from his pocket and fastened it with a pin-clasp to the under side of his coat lapel. The same evening, a certain Dr. Atkinson, a member of the club, had entertained at dinner a young Englishman, a Mr. Hawkins. When he had given the invitation, the doctor asked his friend for his address, saying that he would send his car-riage. But the Englishman seemed reluctant to reveal the lo-cation of his stopping place, and his prospective host did not press the matter. Later in the evening, the doctor took Haw-kins with him to the club and the Englishman was soon the THE GETTYSBURG MERCURY. 273 centre of an interested group of listeners, who had dropped their conversation in various parts of the smoking-room, and moved closer to the fireplace, where the guest of the club was entertaining them with anecdotes from his experiences in the British army in India. For almost an hour he held their atten-tion, and was just in the middle of the narration of an amusing episode, when a cab pulled up to the curb outside and a mo-ment later Beresford entered the room. On catching sight of him the Englishman broke off in his story, made a movement as if to rise from his chair and then sat down again, regarding the newcomer with the lodk of desperation that reminds one of a hunted beast brought suddenly to bay. Beresford ap-proached the group about the fireplace unmoved, and Dr. At-kinson arose and introduced the guest of the evening. Haw-kins held out his hand with the hesitation of one putting it in-to a fire, but Beresford clasped and shook it heartily. Then, his face suddenly becoming stern, he gripped the Englishman's hand tighter and turned back the thumb, revealing a scar upon its inner surface shaped like the letter V. All his doubts with regard to the identity of his man thrown aside, and in the full assurance of complete recognition, he looked the other squarely in the face and said in a ringing voice : "Mr. Joseph Bentley, alias Hawkins, I believe we have met before, and it now gives me great pleasure to renew our acquaintance." At the same moment, two officers who had been waiting in the hallway, stepped into the room and took the Englishman into custody. Then Beresford, in the excitement caused by the electric shock of surprise, turned to the startled group which had witnessed this scene ami, in answer to their look of inquiry, made a quick movement as if to turn back his coat lapel, and the soft glow of the firelight was reflected in the gleam of a silver badge. 274 THE GETTYSBURG MERCURY. l THE DREAMERS. Miss BESS M. DRAIS, '04. THERE comes moment after moment in daily life, when we lift ourselves above the common earth-bound views, and dwell in the land of dreams. To the traveller, these ex-cursions into that far country are of great significance and value. His mind is free from the cares of the world and is transported into a new atmosphere, where it finds rest and joy. It is true that the dreamers picture for themselves an "Utopia," they muse and ponder over the unattainable and un-fortunately for many, their visions burst like bubbles, and soon pass away. But man becomes wearied by the stress of daily life, and his greatest pleasure and happiness are found in living in an ideal world. 'The cloud-built palace all with sun agleatu, So soon to change and fuse into the sky Avails its lord far more than bodied high In stone and mortar, could the mason's scheme. It is when dreaming that man recalls the most pleasant memories of the past and paints his richest pictures of the future. When he becomes despondent and even life seems monotonous, he seeks refuge in one of his loftiest castles and immediately the sky turns blue, the flowers again bloom and send forth their sweetest fragrance. There is a class of people who only let their fancies play and into whose minds the pictures come and go like butter-flies darting from flower to flower. Those who dream selfishly have no result but discontent and a useless life, but the true dreamer should be better contented and happier because of his dream life; as little Sara Crewe in Mrs. Burnett's sweet story, dreams her attic into a happy home, her rags into velvet, her crust in-to a delicious meal, and her hard bed into eiderdown, and is the happiest of children in the most wretched surroundings. The true dreamer's castles have a master and their creative im-aginations are guided by thought and reason. It is preemi- THE GETTYSBURG MERCURY. 275 nently true of castles in the air, that you must own your housef or your house will own you. Such dreamers are filled with ambition and it is ambitious men and women that the world has always needed. The stream, in struggling onward, turns the wheel of the old mill; the coral insect, fashioning its tiny cell day after day, joins con-tinents to one another and the ambitious man, building a ped-estal for himself, leaves a monument to posterity. By dreaming, we find the quarries in our lives, out of which are hewn the blocks that later lay the foundation of character, where thoughts are shaped, which take form in noble works. We behold visions of ideal perfection hanging like stars in a midnight sky and in striving to attain that perfection, character is changed into transfigured beauty. What is comparable to this? Dr. Hillis says, "All the beauty of paintings, all the grace of statues, all the grandeur of cathedrals are as nothing compared to the painting of that inner picture, the chiselling of that inner manhood, the adornment of that inner temple." We dream especially when we are young, but not only then, for man paints pictures of fancy until he reaches the autumn, and even the winter of his life. We are all dreamers, and as we grow older, our dreams become wider and grander. We see the ideals before us which we are striving to attain and they always keep so far ahead of us, but it is only by trying to re-alize them that we ourselves grow. We each have in us a pure ideal after which we are striving and we should be willing to die rather than give it up, for our course in life is shaped by our ideals. As Van Dyke says, "It is from the hearts of dreamers that shall spring a renaissance of faith and hope." People of practical mind are too likely to think of dreamers as being light and fanciful. They think the dreamers are idle and peculiar when they go off to some secluded spot to indulge in their dreams and they even sneer at them, but it is just the things which people once scoffed at which are now of the greatest practical benefit to the world. All discoveries and in-ventions are works of creative imaginations, guided by the power of thought. In the fifteenth century, an age of romance, a young seaman, by carrying out his dreams, experienced to r> 276 THE GETTYSBURG MERCURY. the utmost the solitude of greatness and his discovery led to all that has since been achieved on our continent. To Columbus belongs the undivided honor of making real the grand ideal of the Western World. To Roentgen, who has made invisibility-visible, the world owes a debt which can never be paid. Mar-coni, the young Italian, has performed the modern miracle of miracles. He has dreamed sound out of space. All distin-guished discoverers and inventors have been remarkable for the glow of their imaginations and without that imagination all philosophic discovery and invention would be impossible. The success of the mathematician and even the musician depends upon the work of the creative imagination. The artist dreams of some ideal and then tries to attain it in his productions. In fact all ambitious people, all people who ac-complish anything, do and must dream. This is especially true of the poets. Their poetry is very often founded on facts, but it is when they are carried away by their dreams that they reach the highest pinnacle of success, for "imagination can go far beyond the attainments of nature." From Tyrtaeus down, the poets have first been laughed at, and then followed to the death, for it is their dreams which stir men to deeds. Highest of all are the spiritual dreamers, who have dreamed reforms and ideals into reality. "Your old men shall see vis-ions, and your young men shall dream dreams," is the spiritual promise of the new era, and in unmistakable terms, the Word declares, "Where there is no vision the people perish." " 'Come down,' we cried to him. 'Leave off thy lonely Watch on the mountain height; Belike the foeman comes, and wilt thou only Be missing from the fight ?' No word he answered, yet we knew when ended The long day's doubtful war We had not won had he left undefended His lone outpost afar. 'Come down,' we cried again, 'the streams are failing, What doest thou mid the stones on The bare hill-side? Hear the children wailing ! With thirst the whole earth groans.' THE GETTYSBURG MERCURY. 'Drink, then !' he laughed to us, and rested glowing Beside his well-used tools, And down the rocks, imprisoned fountains flowing Sang into sudden pools. He was not one of us. His rapt eyes, shining Like moon-light veiled in showers, Had the seer's vision, outward far divining Horizons beyond ours. We heard the waves break, the small waters welling In darkness 'neath the sod, And what to us was but the night wind swelling He called the voice of God. But now a silence falls, and we awaken— Dim is our dawn and late ! The prophet-voice we thought a reed wind-shaken Hath passed within the gate. And our dull hearts now read aright the story Our dreamer always knew— Life's best is dreaming best, and Heaven's own glory, Man's dreams and God's come true." 277 278 THE GETTYSBURG MERCURY. A STRONG CHARACTER. C. E. BUTLER, '05. IT not infrequently happens that people of our present day are able to recognize conditions which tend to an improv-ed appreciation of collegiate advantages. Our school system has been so extended as to stimulate the desire of pupils to enjoy larger opportunities. That the meagre educational ad-vantages as connected with self-made men are the only means by which great men can be produced, is an old superstition which is fast disappearing. Parents are seeing the folly of such superstitions and are universally accepting our institutions as a means to the lofty manhood of ourpresent time. They recognize that the one great aim of all education is to secure the highest style of men. The conceptions of ideal manhood fix the standards of education and the more nearly the ideal is ap-proached the more exact and philosophical will be the educa-tional methods. The greatest blessing that can happen to any nation, age or people is its g>eatmen. Men that are men—not alone in deeds of daring, feats of strength and an over abundance of talent—but men with characterpar excellence, purposes noble and acts that are the inspirations of a pure mind and loving heart. To increase for itself the number of such men is the greatest ambition of every nation and the highest aim of every educational system. Although the number of illiterate in the United States to day is enormous, they are, nevertheless, decreasing with every stroke of the clock. While on the other hand, the number of common and high school graduates and the number entering colleges are increasing with each succeeding year, and in view of these facts we will consider the college student, how he en-ters, and how he closes his college course. Spurred on by the flattering results of the preparatory school and filled with the idea of obtaining the best possible prepara-tion for his life work, the student enters college with the de-termination to come out a master of the subjects, a well devel-oped intellect and a character formed to withstand every surg- THE GETTYSBURG MERCURY. 279 ing billow of life's rough sea. I say this is the determination of the student when he enters those stately walls and confronts the learned and dignified professors. There will be no side-helps for him, the application of his own mind, the power of his own intellect, together with his own determination are suf-ficient to withstand every force, science and conglomeration of which the curriculum is composed. Thus the student enters the college and for a short time his good purposes predominate, but for a short time only, and soon, how soon, he finds himself in the ranks of the average student. Shall he then save the nation when the drum-tap is futile and the barracks are ex-hausted? Do facts and things rather than words and signs make up the warp and woof of his existence? Absorbed entirely in his task and absolutely indifferent to all things else, he may finish his course and come forth from the institution an honor man, but in the effective work of human society he is a hopeless failure. Multitudes of such men are scattered throughout our country who have been admirable at almost every stage of their prescribed course. You will find them at the bar and you will find them in the pulpit; professors' chairs are not without them and they are not wanting in the halls of leg-islation— admirably carved semblances of cultivated manhood, having all the shape and comeliness but not a whit of the living power of well-trained intellects. A stick may be whittled into the form of a man, but changed as it will be in form, it will still be a stick of a man. Alas, that so many of our half ani-mate beings should occupy positions of power in our nation. But for him who has come and seen and conquered, who has withstood the thousand temptations of a college life, who has been subjected to the fire and found pure, whose judgments are unbiased and whose character is a broad and firm founda-tion for the future of the world, what shall we say of him ? A manly man, liberally educated and full of virtue; the pride of the people and the love of the nation. Let his competitors assail him, his character is invulnerable. There is nothing can stand in the way of virtue on fire. You can misstate a fact, a principle you can put under a false guise, but a man you can- 28o THE GETTYSBURG MERCURY. not repress if he has grit, grace and a spark of enthusiasm. Character is indestructible; no lightning-bolt can shatter it, no flood drown it and no fire consume it. Rivers may change their courses and centuries pass, but character is stable, endur-ing forever. What our country needs then is men—manly men—and a, larger supply of them. We need them in our business circles, on our farms and at the heads of government. We need them for the good they can do, by raising the stand-ard of intelligence, by the evidence they furnish that education is a capital that pays an ever increasing dividend and we most especially need them scattered among our people for the high-er development and christianizing of the nation. I would show you two men emerging from the college walls and entering upon the sea of life, how like they are to two ships leaving their harbor of quiet to battle with the rough elements of the world. Their anchor chains are lifted and one by one the sails drop from yonder clipper's delicate spars and caught up by the pass-ing breeze are filled into a cloud of billowy whiteness. Thus stretched out like angel wings she begins her course on the clear blue sea. And now the second moves out of port into the great sea. With what impressions we look upon the great dark hulk of this ocean steamer. We see the smoke rolling in thick black columns from her smoke stacks, we see her sides all scratched and scared and her sails dark and sooty. Yet with slow increasing throbs, she, too, passes on and disappears in the distance. But beyond the horizon the sky darkens, the lightnings leap from the overcharged clouds. Like a stricken bird with torn and ruffled plumage, the clipper struggles against the. forces which a short time since drove her forth in such magnificence but which now seem to campass her destruction. With naked spars and storm-swept decks, she is driven and tossed a play-thing of the raging seas, while through the blackness glow the red lights from the steamer's fires. Though tons and tons of waves are hurled against her massive frame, yet undaunted and with the steady increasing pulsations of the giant power THE GETTYSBURG MERCURY. 28l within, she plunges on through crest and trough until the tur-bulent ocean with its tossing waves is left behind and through the breaking light beyond, with its gentle winds and under a cloudless sky, she gains a safe haven. So two men pass out from the influences of their alma mater. The one is adorned with natural graces and the world's gold. The other is perchance ungainly in appearance and destitute of favorable circumstances, the external beauty and symmetry of the former far eclipsing the uninspiring and unpropitious de-parture of the latter. Out into the world they go, soon to be surrounded with the cruel snares and evil machinations of a treacherous humanity. The weakling is unprepared to endure the assaultsand blows of his adversary and soon succumbs to an inevitable fate. Deeper and deeper he sinks, until finally the little energy that drove him forth is spent and he drops into utter oblivion and is lost to the world forever. While through the intrigues of an intricate politics, through the formidable barriers of an unjust world and through every conceivable diffi-culty to which seventy-five million souls can subject him, the man of character stands firm. He is one who will stand by another in defence of everything right; who will hold on the highest things and not let go of the people below him; who—without any cant or hypocrisy, but because he believes in God and the things that are good—will show by the actions of his life that God is character. He is the ideal of manhood, a strong character, who will ever be a leader in all measures. Never before in the history of the world was there a grander time in which to live than now and never were strong characters more needed than here and now. Hold fast then Character! Stand firm Determination and let all the world know the integrity of the Americans of this gen-eration. 282 THE GETTYSBURG MERCURY. COLLEGE DORMITORY LIFE. i PAUL FROELICH, '04. ASTRANGER at a college is usually interested in the student dormitories. There is an air of obscurity and hidden interest which attracts one and makes him curious to know the life within those buildings as well as eliciting his ad-miration for the beauty of the architectural structure. At night his feelings are even intensified, when he looks upon the rows and blocks of lighted windows, varied and separated by the occasional spaces of darkness. There is a certain mysterious line which seems to make the dormitory life of the student pe-culiar and separate from the outer world. And it truly is so. Not only is the dormitory life of the college student of to-day in a class by itself, but there is only to be found that unique and attractive college spirit. There is a vast difference between the life of the " day student" who lives in the town and that of the man who rooms in the dormitory on the campus. The former misses a great deal of the influence of that youthful enthusiasm and spirit which finds expression in so many differ-ent ways and objects and which is nourished by the unity that the dormitory gives. It is a life different from any other in the world. It is very interesting. Thrown into very close contact by the proximity and arrange-ment of the rooms in the building, a close fellowship and firm friendship among the students results. Two men, who spend the best four years of their lives in the same room as " chums," form a life-long friendship. The same is true of those who are near neighbors. A dormitory becomes a sort of home and the students in it, one large family. Of course it is not said that dormitory life removes individuality and personality; rather otherwise. This close association between college men from all parts of the country, with different training, ideas and habits, is powerful in developing personality. In contrast with this last idea is the organized life in an insti-tution of learning. College students are wonderful organizers, and the many societies, clubs and athletic organizations work THE GETTYSBURG MERCURY. 283 through the means of the dormitories. There is the place to reach the men. Consequently the bulletin-boards, at convenient locations in the buildings, are an important and almost indis-pensible feature of dormitory life. They are the means of pub-lic notification and are of general interest. Their well-covered surfaces bear information ranging from the call for a mass-meeting or the announcement of the next baseball game, down to the reward for the return of a lost fraternity pin and the news of a bargain in second-hand text books. Not satisfied with the bulletin-boards, some of the student organizations reach their members by a personal notice slipped under the doors of the many rooms. ^^>«-> IK AMD JOB Good Work Low Prices Publisher ot THE GETTYSBURG NEWS 142 Carlisle St., Gettysburg, Pa »«*mWHGtm N. G. BARBEHENN Latest Styles in HATS, SHOES AND GENT'S FURNISHING .Our specialty. WALK-OVER SHOE M. I ECKERT Prices always right The Lutheran publi^ing pouge. No. 1424 Arch Street PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Col-leges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and devel-op one of the church institutions with pecuniary advantage to yourself. Address H. S. BONER, Supt. PATRONIZE OUR ADVERTISERS. FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. * Telephone No. 97. EE. 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All Gettysburg College students are cordially invited to inspect the College and Clinical Amphitheatre at any time. For announcements or information apply to SENECA EGBERT, Dean of the Department of Medicine, 17th & Cherry Streets, PHILADELPHIA, PA. Wright, %j \ Co. 140-144 Woodward Avenue, DETROIT, MICH. Send for Catalogue and Price List. Manufacturers of high grade Fraternity Emblems Fraternity Jewelry Fraternity Novelties Fraternity Stationery Fraternity Invitations Fraternity Announcements Fraternity Programs Special Designs on Applicati«i> PATRONIZE OUR ADVERTISERS. Geo. E. Spaijgler, PIANOS, ORGANS, MUSICAL MERCHANDISE Music Rooms, - York St. Telephone 181 GETT^SBUKG C. B. KITZMILLOV. DEALER IN HATS, CAPS, BOOTS AND DOUGLAS SHOES. McKnight Building, Baltimore St. Gettysburg, Pa. Ix. M. ALcLEMAN, Manufacturer's Agent and Jobber of Hardware, Oils, Paints and Qneensware Gettysburg, Pa, THE ONLY JOBBING HOUSE IN ADAMS COUNTY W. F. Codori, ^DEALER IN^ --'; .SPECIAL RATES TO CLUBS. 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