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Issue 35.3 of the Review for Religious, 1976. ; REVIEW FOR RELIGIOUS is edited by faculty members of St. Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boule-yard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copyright (~ 1976 by REVIEW FOR RELIGIOUS. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $2.00. Subscription U.S.A. and Canada: $7.00 a year; $13.00 for two years; other countries, $8.00 a year, $15.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Daniel F. X. Meenan, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Robert Williams, S.J. Jean Read Editor Associate Editor Questions and Answers Editor Book Editor Assistant Editor May 1976 Volume 35 Number 3 Renewals, new subscriptions, and changes of address should be sent to REVIEW FOR RELICIOUS; P.O. BOX 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts and books for review should be sent to REVIEW FOrt RELIGIOUS; 612 Humboldt Building; 539 North Grand Boule-vard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsyl-vania 19131. Obedience to MiSsion Sister Barbara Hendricks, M.M. Sister Barbara :Hendricks .,is a Maryknoll Sister who was missioned to Peru from 1953 until 1970. Sinc_e. then, she has been President of. the Congr.e, gation. She resides at /;he Sisters ~enter; Maryknoll, NY 10545, when not vi~siting her sisters missioned throughout t,he world. Th~s arhcle is from a talk that was given "at a Renewal. 'Week-end held ~t the,Provincial House 0f the Notre Dame. de Namur Sisters in Maryland on Janti~ary 24~26~ 1976. Introduction ~ - We live~ at°a momerit when the Church is appr6achin~g a fuller interpreta-tion of ~ts mission. We are_ beginning to understand that the Good News of Salvation in Jesus is neither dee~lless worff nor woi'dless deed; it is rather an ini~gral r(spo~se to th.e many critnic naele hdsu Imt ias s a l.v a"t iio!n " w oh i"ch can 'iServade and heal the phys, i~al, ps~cliological and spiritual wounds Of the world.We are conwnced that salvation begins now and that somehow we hav6 to have an experience of it in b~urlives ~is persons an~ as com-munities. Salvation is not ~omething ihat will only~ happen in eternity, but there must be a beglnmng of the~Klngdom here on earth. If this is true, then, holiness is not only,. ,apersonal transformation but it is meant to flow ~ut~vard infb human relationshipsi~both inte.r,-personal anal S~ructural.~ In the early sixties 'in South America we began to hear .the word "evan~gelizati~n,' beiqg used to 'dbscribe ihe essential task oof the Church. It was not a new w~d for those bf us who used to call ourselves "foreign mi~siona~ries.'' It was s~rt of our ;~thi~g." It meant going out there beyond the Church community to. preach the 'Gospel and plant the Church¯ Our articulated theology of mission put heavy emphasis on our "spiritual mis-sion" but in actual fact, we spent a good deal of our time engaged in the 322 / Review /or Religious, Volume 35, 1976/3 corporal works of mercy. A lot of debate started then" about what this Mission of Evangelization really means. It has been hot and heavy. The 1974 Synod on Evangelization and the latest Apostolic Exhortation, Evangelii Nuntiandi, are signs that the Church is indeed deeply concerned with Mission. For some Christians "evangelization" has meant recruiting new mem-bers, religious instruction of converts, teaching catechism, cultivating an inner spirituality or preaching missions in parishes and dioceses. For others, especially in the 1960's, it began to mean serious social action: promoting civil rights and concern for human dignity, witnessing to justice and peace or liberation from all forms of economic and political oppression. In more recent years, for certain groups in the Church it has come to mean a closely-knit, mutually supportive inter-personal community of shared wit-ness and prayer, highly alert to the presence of the Spirit, healing and reconciling. Our choice of definition depended a great deal on our own personal history, and the needs we experienced in ourselves ~and in the milieu around us. I think that the Holy Spirit has something to do with the recognition of 6ach of these dimensions of the evangelizing mission of the Church, and although we engaged in heated debates during these last ten years as we struggled to live out and espress an authentic con-temporary theology of mission, most of us knew that somehow we had to bring it all together, that our mission had to reflect the mission of Jesus in its entirety. The era of debate is subsiding as we move into the latter.half, of the 1970's. We Christians are beginning to listen to each other and tq the Word of God spoken and still speaking in our midst. We are now more concerned with the message itself, realizing that method is only the sec-ondary problem. Mission is .both message and method; btit with6ut a clear understanding of the.message, the method b6comes a lifeless, mean-ingless exercise of communication skills. So our main concern, then," is what is the "Message of Salvation" and how are we as religious, as apostolic people,~ to proclairh it in life, in work and in~word. More than. ten years ago, at the close of Vatican II, we were left with three docu-ments on the natui"e of the Church and its mission in the world; Lumen Gentium, Gaudium et Spes and Ad G~ntes. I have a feeling iha~°today we should put them together in a coordinated and harmonious integration. It was typical of the 1960'siha~ three distinct documents were needed to describe the same subject--t.he Church. It will be typical of these next ten years that theology of mission will c6nstruci a ~ynthesis of the many aspe~cts of evangelization to be lived and articulated. The Obedience o[ ~lesus In Saint Matthew's Gospel (3:13-17), we read: "As soon as Jesus was baptized, he came up from the water, and suddenly the heavens Obedience to Mission / 323 opened and he saw.,the Spirit of God descending like a dove and coming down on him. And a voice spoke from heaven,' 'This is my Son, the Be-loved.; my favor rests on him.'" Jesus' missior~ comes,~from the Father, who, confirms~ in i~im Lh)s missibn of salvation for hum'anity. All. mission is initiat6~ by the Father~ who consecrates and sends. This is the beginning of Jesus" public ministry ' "he is 'sent by the Father." ~ 'Immediately after his 'ba~p,t!sm, Jesus is led by the Spirit into the wilder-ness, where he is confronted by the demonic power. He is° tempted three times and in his responses we have presented to. us wh~t I would call "guidelines for our mission." We can apply them to ourselves personally, to our rehg~ous °communities and to the broader Church. They have to do with the means we take.~t~pro~iaim the Good N~ws: -First. Jesus is tempted to turn stones into l~read. He responds, "man does n~'t qive on bread alone but on every word that ~omes from the mouth of G0'd." To satisfy physica~ hunger 'without at the same time" providing the Word of God, the Bread of Life, is. to otier°a partial salvation. Mission conceived of as promoung matei'i]~l well-being' without the dialogue of faith arid th~' sharing of the W6rd i~ not authentic Christian mission. ° " "Second. Jesus is tempted to display his power grid at{ract by the forc~ bf ~livine intervention.'H replies; "You must not put the Lord, your God to the test." Jesus' mission is not to perform prodigies and thus draw to him-self thos+o~vho admire power and prestige, but rather it is to transform hearts 'and relationships, i His miracles are reserved for those who are disposed to ~effr his Word'and'humbly ask his h'ealing. Third. Jesus is te.mpted to bow down before Satan~to lift up idols in place"of~'the true GOd. He ,is told that worldl~ kingdoms will be thus at ,his disigosal ~'He reslb6n~s, "You must worship the Lord your God and serve him alone." chfisti~anm :i"s s"i"on can never set up alliances with earthly po~vers or make arrangements for sycurity'at the cost of serving false g6ds. To accept the~ statu~ quo and not to struggle for th~ realization of the Kingdom of justice and holiness is to bow down before false gods. These are. the three temptations which persons, communities and the Church itself must confront and overcome both. internally and in the world: --seeking material well-being to the~detriment of the spiritual di-mension of life; using p6wer by secret, allianizes, manipulation and oppression; --setting up idols before the true God. ~ The disciple of Jesus consecrated for his mission fis continually involved in an interior struggle ,against private demons while at the same time con-testing the very same manifestations of evil in the 'institutional structures. .Jesus comes out of the wilderness and begins his mission with these words: '~Rep~nt, the kingdom of heaven is close at hand." His message is a two-edged sword; it names the evi!, inviting'closed hearts to open to love 324 / Review tor Religious, Volume 35, 1976/3 :and it points~to the signs of hope that salvation has penetrated the human reality: He went aroundthe ~vhole ~f Galilee teachinff in their Synagogues proclaim-ing the Good' News of the Kingdom and curing all kinds of diseases and sickness °among the people. His fam~ spread, throughout Syria;~, an.d those who were suffering from. dise~ises and painful complaint.s of on6 kind or another, the possessed, epilept.ics, the pa~ralyzed~. ,-were~all broughLto~h, im and he cured thi~m. Large crowds followed him . . IMt 4:23-25). Jesus Sends Hi~ Disciples ~ ¯ Jesus immediately calls ~and gathers disciples into t~h~.fi.r~t~c°m~aunity¯ ¯ of apostolic followers. Hi~ re~orded words are, brief but they cohtain the essenaal relationship of "call" to "mi,ssion~'~:,"Follow me and I wdl make you fishers.6f m~en." They are called to be sent. He gathers them in his com-pany so that they in turn will gather others~ i'n tl~e comp~ny of mission. As he has been ~erlt by the Father, Jesus w'ill send ~hem. His mission is to ,;all human hearis and huma~ communiti,es_to, .repentance of sin and to give them an experi_ence of~the nearness of the Kingdom ~f.God. Th'~y leav~ their concerns their .nets and follow him. This is. the first-recorded re-spoose of disciples in obedience to ~,the ~,ord JesuS' call~ to mission ,(Mt 4:12-17). _ Having~gather~d his t ~welve disciples, he sends them:in his name to,the House of Israel: "And as you go, proclaim that ih~ ~ngdo~i of l~eaven is close at hand, cure the sick, raise th~ de.a.~l, clean.s~e the lepers, .ca~st°~out devils." (Mt 10:7-8). And after his de~ath and resurrec~tion, his la'stwords to'his disciples are ~iearly the Universal-mandate to mission: "Go, Ihe, refore, :,mal~ disciples 6f all ~.natibns; baptize them in the name~of the, Father and of the Son and of the Holy Spirit, and teach them to, observe all?ibe comm~.nds' I ~gave you. And know that l-am with you al~vays, yes, toi.[.h.e~ .end of t'ime (Mt ~28i 19- 20) . Repentance for the forgiveness of sins should be preached to all nations (Lk 24.:47). Go out to the whole world: proclaim the Good News to all creation (Mk 16:16). As the 15~ther sent me, so am I s~r~ding you (Jn 20:3). What, then, do we perceive t~ be Jesus" obedience to mission?, ". ~He-is sent by the Father and he is obedient t6.the mission given . him, even unto death. --~As he begins his public ministry, he confronts the demonic power of evil . - 7--He calls people to repentance,~-and announces~ the nearness of the.,,Kingd0m of God. He explains God's plan for~,.creation; the',, central figure Of his concern is the human person for~whom God Obedience to Mission / 325 Wills. the,perfection of love. With his teachin~g, he completes the sacred history of the.people. --He gathers those:.who_ believe in him, calling each by name, and -~ sends them as he, himself, has been sent by the Father: He travels thrbugh the" land, proclaiming the Good News of Salvation for all. His powerful word is heard and seen and felt because it is enfleshed in deeds of love and healing. --He forms a community of faith, of service and of love in .which he will continue his presence and prolong his mission ~until the time when he will return. The mission of Jesus is both physical healing and spiritual reconcilia-tion, liberation and fulfillment; the Lord's favor rests on the poor, the oppressed, and the alienated. We have an image set before us.of Jesus whose mission i~ lived out in absolute fidelity, to his Father and in faithfulness to human persons and ~their critical needs. There seems to be no conflict-of interest between building the earthly city and praising and glorifying God~ This 6oncern for 'the whole person--physical, and spiritual dimensions-- is the ~ mission . mandate, and it is also the criteria on which we will be judged at the end:."I was hungry and you gave ~me,to eat, thirsty and you gave me to drink . " The Evangelizing Mission in the Acts o[ the Apostles In the book of Acts there is a 'recurrent sequence of events which illustrate the ~continuous movement of Christian mission in the,~ early Chu'i'ch: We~ recognize there, the essential elements of apostolic life. There is a constant ~flow of gathering and sending, healing and proclaiming, con-fronting and suffering, .reflecting and celebrating. The first few chapters concerned with the primitive Christian com-munity in Jerusalem provide us with an outline of integral-evangelization: 'Gathering and,sending." the disciples of Jesus having encountered~the risen Lord° and experienced his healing and saving love, come together to build a faith cbmmunion of love and sharing nourished by the Spirit. The community is bound ~tbgether by prayer, by mutual service, by ,shared possessions, by the instructions of the apostles, and'by the celebration of the eucharistic meal. The Spirit urges them to go outside the faith com-munity and boldly preach the Good News of Salvation, challenging-men and women to repent and to be~converted. Healing and proclaiming: the evangelizing mission thrusts outward be-yond the community'with a deed of mercy. "When Peter and John were going up to the.temple for the prayers at the ninth hour, it~happen~d that there was a man being carrie.d past. He was a cripple from birth and they used ,,to put .him.down every day near the temple entrance called the Beautiful Gate so, he could beg from the people going in" (Acts 3:1-3). The evangelizers are led by the Spirit into the market place, outside the 326 / Review for Religious,. Volume 35, 1976/3 temple gate, and the Word, not yet~slSoken, is revealed by an act of mercy which responds to wor!dly agony and bodily need. In the name of Jesus, the man walks. In the midst of the deed, Peter"speaks the~ Word: ."Why are you so surprised at ~'th~is? . . . it is the God of Abraham, Isaac and Jacob, the God of our ancestors, who has glorified' his servant, Jesus . " He pre~iches the .salvation of Jesus, incarnated, despised, suffering, re-jected, yet resurrected and triumphant, active in the midst of the world. Humans need to hear the Word of God spoken in faith and hope and addressed to their personal center, as well'as see and feel the impact of the healing act of love. Christian mission never isolates'the ministry of service from the ~ministry of the spoken Word. The evangelizing act is seen, felt and h~ard. , " Con]ronting and suffering: there is the inevitable confrontation with the principalities and powers (Acts 4:3). The priests and the officers of the ,.temple apprehend Peter and John. They are interrogated and harassed, told to ,be quiet, not to speak of Jesus and his message. The moment of :confrontation with all the suffe.ring it involves, provides the occasion for kerygma. Peter again proclaims the Ggod News even when it means resisting oppression.~_."You, yourselves, judge what is right in God's sight, to obey you or to obey God" (Acts 4: 19). Reflecting and celebrating: the d, isciples return to the community recounting their ex'~eriences, the healing act, the su~ering°-'they endured and ~there is rejoicing of all the members. They praise God, reflect together on Scripture; trying, to interpret the events in order to discover God's plan and purpose in them. "As they prayed . . . they,were filled With the Holy Spirit and began to pro.claim the Word of God boldly" (Acts,.4:3~L). The community of faith sharing and discerning together grows in creativity and valor. ~ A reflective reading of Acts steers us out of ourselves away from a one,dimensional acting out of Christian lif~ and mission. The continuous movement of evangelization in the Book of Acts links diakonia, kerygma and koihomla-~deed, word and community are not three distinct ways of carrying on the mission of Jesus; they are three dimensions of one Christie process in which we are all called to participate. Cohsecration tor Mission in Religious Community The invitation to follow the Lord Jesus is addressed" to the personal center of the one who, in some mysterious way, has been chosen to announce the Good News of Salvation. The person thus "called" perceives th6 Wbrd of God as an 'internal light or truth or warmth which presents an i~perative to stop what one is presently concerned~ about, to .turn to something new, to attend to a persistent urging and pursue a new direction. The person who listens and responds to the invitation to follow this new inner direction finds herself (himself) caught up in a new relation- Obedience to Mission / 327 ship ~with God--a relationship which requires a commitment to his plan for the transformation of human hearts and human relationships. It is 'ba, sically.the 'sanie .invitation addressed to the first disciples and many others in the history, of the Christian Church: "Follow me' and I will make you fishers of men.".The call is for mission. In the instance of a person called to apostolic religious life, there is an experience of deep significance, of the total engagement of one's being. It involves both a feeling of truth about oneself in relation to~ other~human persons and a sense of well-being even when the, commitment will require a difficult decision. A deep conviction arises'from within the person that -God is t:alling her (.him) to a celibate life in community. What is impor, tant to note here is that th~ person called has indeed~been "touched'? .by the Gospel and is motivated by that ,power from within. It .should not b~ simply a matter of having hem;d about the power of the Gospel and ~being deeply impressed by what it has done for~others. It has to be one's own experience of God beckoning. ~' Each of us at one point in our lives, be.fore we entered our particular community, had a dream or a vision. This dream was the way in which we were able to express to ourselves the significance of our inner experi. ence ~oL call. It was about what we wanted to be and what we wanted to do with our lives. ~I believe that "call" and ,mission" (the being and doing) are not two separate realities, but different aspects of the divine.~outward thrust .of love; God breaking through to us and inviting us to participate in his mission, the mission of~his Son, Jesus. God's desire to lib'erate and reconcile ,and, ultimately,, transform all that he. has;created manifests itself in a .special form of outreach to some chosen persons. He gathers these persons into commtiniiies '.for his' special pUrposes :in the historic process with its dire needs. None of us knows why his choice falls where it does, but we expe.rience it and therefore, we believe it. No_one is "called''~ to be simply for herself (or himself) alone. We are invited by God to take part in a transfoi'ming-mission which is the~:sharing of the Good News of Salvation in'4esus. We. are called to proclaim the Word to our brothers and sisters who have not heard nor experienced God's powerful healing and reconciling Word'. ' Obedience: Listening to (~od's Word and ReSponding with "Yes" Obedience is openness t~ God's deSigns and plans for the world. We do not have a blue print of his will and, therefore, obedience canhot ~imply be freedom to conform to what is already decided. It is not'a passive ac-ceptance of the way things are, but an enthusiastic search to discover the direction of the Spirit at .work in hearts, in relatiOnships and 'in institu-tional structures. Obedience, then, means openness and attentiveness to the Word of God spoken and speaking in our midst. It means listening, consultation, 328~/ Review ]or Religious, Volume 35, 1976/3 study, . dialogue and reflective prayer. Above all.it, means listening to one another in the local community, in our larger congregation, and to the different levels of Church in which we participate,° especially our local Church, but also our universal Church, as-~t struggles to articulate its experience, its insights and its consensus. It means trying to ,read the signs of our times; listening and discerning° the needs and aspirations of the society in which we are inserted, our neighborhood, our city, our nation and the .new global world in which we live today. As we listen, we need to analyze, consult and experience, the pain and violence of our times, as well as its joys and ~aspirations. We need to~name evil without despair and to point to the signs of hope with realism and ho.nesty but with Christian faith in the resurrection and promiseoof the Lord. The Spirit is working in the events of history both within the hearts of all of us, within our communities and in the world itself. In the light of the Gospel message our task is to discover the purpose and plan of God taking place in our times and to discern Our particular way of par-ticipating in the mission of Jesus. We have to listen to the Word of God in Scripture and in our own hearts in prayer and reflection. We have to listen to his Word in our own local,:communities and articulate to each other .the fruit of our reflection and prayer, so: that spontaneously together we can share :his Word and grow as a community of faith. The main problem seems to be that we lack very often, the right struc-tures and processes within our local communities and broade~ congrega-tions .which would enable a rhore enlightened obedience, to mission today. Both personally and as communities we need an asceticism of consistent, well organized"and faith-oriented "~omingtogether" for dialogue, discern-ment and. decision-making regarding our apostolic activities as well as for evaluation and growth in being communities of reflective faith-sharing. Our coming together should be characterized by, th~ same belongingness which was typical of the early Church communities. They came,,back to-gether. ,after healing and preaching, confronting.and suffering, and they shared their sufferings and joys, they reflected together to understand better God's plan for them, they offered common prayer-, and Eucharist. And, thus, they went out again with an even bolder enthusiasm to preach God's Word. Obedience, then, consists in listening to God's Woi-d, and growing in our abili.ty to understand its deepest meaning for our life and our mission: 1, Growth in taking respons.ibility for community'.s life and direc-tion, ~ 2. Growth in d~veloping meaningful ministries which tr,y ~to meet the critical needs of today's world. 3. Growth in .sharing the Word among ourselves and in the market-pla~ e. Obedience to Mission / 329 It seems to me that what we have tradition.ally called the "Vow of Obedience" is precisely the way in which each community agrees to li~,e and work and share its faith together. It is the covenant we make with God and with each other in order to grow and deepen our consecration to the mission of Jesus. Conclusion It is imperative for our apostolic religious communities to intensify and deepen our humanization commitments of the 1960's and at the same time, to pursue our hungering spiritual quests of the 1-970's. The Christian in mission to the contemporary, world is called to struggle for both personal and social transformation in Jesus Christ. The realization of the kingdom which Jesus proclaimed is, in fact, the building of an ever widening net-work of relationships of justice, peace and friendship. The personal trans-formation each of us longs for is the holiness of the Gospel, and the social transformation which our world cries out for is our challenge'to partici-pate in the mission of~the Gospel. The cries of our contemporary global society are many-~--for bread, for freedom and jusffce, ~or truth and understanding, for peace and reconcilia-tion, for independence and inter-dependence, for acceptance and friendship and for ultimate transcendent meaning. Somehow, some way, the apostolic relig~ious community must lift. up a ~lear sign for all 1o see that the kingdom of h~)liness and justic~e which Jesus preached is pos's~ible in our world today and at the very same time we must effectively minister, to the most (ritical social wounds in our milieu. ' Our problem today iia the Church and in our communities is not so much one of how to communicate the Good News of Salvation" in Jesu~s bu,,t ,prima~i'ily how to live it. Penance and Brotherly Love Michel Rondet, S.J. Readers of our pages will be familiar with Father Rondet~from his article publisrhed last July: '~Choices of Religious.Life in a SeCularized World." The present article was translated by Sister Mary Dempsey,CDP, an AmeriCan sister presently stationed in France. ~ . The"., sacrament of penance is certainly one of the Christian gestures least appreciated'in our time2 Father Maranache says that we have made of it "~the~ d~poshory .for our obsession~s or the sim~ple door-mat for the ~Eucharist . "~ It is a' gesture ihat is less and less understood today. That is something that should wo0y us, for it could be telling us that we are no longer a sin[id people.or that we no longer think: of ourselves as a sinful people. But. in that case we are necessarily going to be either a guilty peo~ ple or a pharisaical people. Guilty, that is, shut up in our guilt, in a .sense of failure, and therefore living in resentment, isolation hopelessfiess, with our fault; or else we are pharisees closed in on a feeling of our own righteousness. There are many ways of being pharisaical; it can be in the style of the pharisee in the gospel, but it can also be in more modern styles; for example, when a person thinks he is thee .only Christian, or the only type of Christian, who is committed, conscientiou.s;-adult, responsible, as opposed to the others who are only sociological Christians, vestiges the past. In both cases we are'up against a people without hope, who will not bring hope to mankind, for we are concerned with people who are travel-ing a different road friam the God who came for the sake of sinners and to 1A. Manaranche: Un chemin de liberti (Ed. du Scull), p. 91. 330 Penance and~'Brotherly Love / 331 save sinners. Historians of religions have bi~en able to show thht, in most non-Christian religions, it is the,'sinners who go to God to be pardoned. But~ in the Gospel it is always Christ who goes toward the sinners, it is God who goes to them. If we wish to be a holy pe'ople ~we must become again a sinful people, for the holiness to which we are called is not a holiness of perfection; it is a holiness of conversion. The holy people of God'are not a people of perfect beings; they are a race ,of sinners who'have been converted. ~, ~. But let us be careful! Sin is ~ religious reality. It is an attitude that has no meaning except in the context of the Covenant and in face of the love of God. Outside the Covenant there is no Sin, there are faults; there are no sinners, there are the guilty. Sin is a discovery that is made'in the context of the love of God and face" to face with that love. It is the faithful love of-. God that reveals to Israel its infidelity (cL, Ho'll). It is through the love of God that Israel is made aware'that.it is a spouse; unfaithful and at the same time loved over and above all infidelity. There isin th~ Gospel of Saint Luke a.passage that is very significant from this point of view. At the time of: the first miraculous draught of fishes and the call of the first disciples, Simon Peter says: "Leave me, Lord. 1 am a sinful man." At first sight ,this attitude is surprising: Peter did nothing reprehensible that day; on the contrary. It is not, then, the awareness of a fault that lets him~ know he, is a sinner, but the revelation of the fullness of the gift of God through what has just been accomplished before his eyes. Only in the light of the love of God is sin discovered as a religious reality. ~ If, instead of. oscillating between guilt~ and pharisaism, we would be a people made up .of sinners, we would accept-ourselves as such, we could be a hope for the world, because we would be sinners*saved and pardoned in Jesu~ Christ. And so we could make this sign of ,reconciliation which is the sacrament of penance come alive in the world. "-Guilt attd sin: The experiencing of our limitations, of our misery,of our defeat, of our infidelity, can develop in us a feeling of kuilt (~whi~h is found at that time in the°consciousness of the sinner), but there is a great difference between: -:-feeling guilty before a law, an ideal fabricated by others or that we ourselves conjure, up . The only thing to do then is to reproach ourselves or be discour-aged by our mediocrity, and the higher the ideal the more the .guilt-feeling risks being stronger and paralyzin~g., --and feeling unfaithful, guilty in the face of a person by whom we know we are loved and pardoned, abok, e all if that pardon has the absolute quality of divine love. The repentance that can then rise up in us is a strong and vigorous sentiment of gratitude, thanksgiving, hope. He who knows that much has been forgiven him becomes capable of loving much (Lk 10, 47, and 15~ 32). ~ The sense of sin in Scripture is this second attitude, and it is in this interpretation that we make the distinction here, pointing out the opposition between these often-confused ideas, a guilt,feeling and a sense of sin. 332 / Review [or Religious, Volume'35, 1976/3 The Sacrament of Reconciliation What is this sign that we are called :to live out in the Church? 1 ) It is a Memorial of the. Paschal Mystery. The sacrament.of penance is the memorial of Jesus inhis Passion forgiving his executioners and those who are responsible for his death: the leaders of his people, Pilate, the silent majority who have said nothing during the, trial of Jesus and who let himbe condemned. It is to .all those that the pardon of God is addressed in Jesus. The sacrament of penance is above all the memorial of this aspect of the Paschall Mystery, "Father, forgive them, for they do not know what they are doing." ~, It is a memorial of the revelation of' God as the one who forgiv(s; that is, he whose love welcomes us and creates us anew. To forgive is not tO forget,, but ~o refuse to identify the person with his fault, to shut him: up in his, past or his guilty present. Pardon' iS the attitude of hope that we continue to have toward a person, beyond what he has. been or wha't he is. To forgive is to say to someone: "To me you are not eternally, definitively, wholly, the one who has done .this or .that. I expect something else.of you." That is what Jesus did with Peter. It is in this sense that pardon is creative, re-creating hope. In the attitude of someone I can discover that I am other than what I am in this fault and in this sin. We are all sinners, but we are also hll saints in the eyes of God. .2) The'sacrament of penance, is ~the transfiguration of our sinful being into a being saved by Christ. It is the .passover from the table of sinn6rs to the table of sons through the forgiveness of God. We find a very beau-tiful representation of this in the window of the Prodigal Son in the Cathedral of Bourges. The prodigal in exile wears the short tunic'of slaves; welcomed by his father, he wears the long robe of the sons. The eider son, who had ,the long robe in the beginning, is wearing the short tuni+ in the last scene. He has the mentality of a slave. 3) The sacrament of penance is also the germ o[ a definitive and uni-versal reconciliation. Created anew through the pardon .of Christ, we be-come capable of pardoning, of looking upon one another with hope. Henceforth a new world is possible, for only love ge~erates"love. To ac-cept others, to forgive then~, the.person himself must be able to depend on the love and the forgiveness of him who is greater than our heart. And so the sacrament of penance is the gesture that creates the Church as a people of reconciliation; the Christian gesture that '-makes us "peace-makers," men who are capable of being in the world a~rtisans of peace and of reconciliation because we ourselves are reconciled through the for-giveness of God. , How Celebrate This Reconciliation? ' For the Church, the sacrhment of penance is the gesture of Christ that re-creates us. it is also the gesture by which we accept and celebrate this Penance and,Brotherly Love / 333 reconciliation. This is another way¯ of saying ,tha!, qike all the sacraments, Penance~is a Paschal celebration, penitential but joyous. In an old Bene-dictine text of the Middle Ages, this is what,is said about Ash Wednesday: "The monks Cntered with joyful hope into the sacred penance of Lent." The"stages of this celebration: ',, 1) Let the Word of God lead us to the table of.sinners, for. it is only there that we will meet Christ. The saints had a ~reat and profound insight into this truth. We must let the Word of God denounce our false righteousz ness. The table,0f sinners is not a sad table, because it is the table of en-counters. with God. What is sad is the table of the pharisees who trust in their own righteousness. Christ~will never come and sit down-at-that table. I have not said thht the first step is to examine our conscience because it ,is~ not for ,us to discdver our false justice.and injustice. This would be an illusion; it would turn us back on ourselves to excuse or justify ourselves or to be discouraged. It is necessary to let the Word of God denounce our sin ~ind bring it to light. ' ¯ There should be a celebration of the Word. You could prepare for your~ confessions by opening the gospel. ~That would be perhaps the best way to enter into the sacrament: .~ ' '2) Publicly to "confess° our s'infulness and salvation throug.h Jesus Christ, to confess through"a gesture that Christ 'alone is the Savior. It is true that contrition is a requirement for salvation in Jesus Christ. But that is '.not because contrition° saves- us," but because for us that ~contrition is a way'of uniting us to Christ the Savior. Confession is the gesture by which. we publicly repudiate,~the illusion that persists in ms, that it is our re- ,pentance, our good will,othat saves us. No, it is Christ and he alone that saves us. It is'in this sense, to, signify this, that the sacramental action is necessary. In any other perspective it is not justified~ or ii is only. the exterior sign of what our repentance :brings about. Alas, there are a'. certain number of Christians who still have this idea. They, therefore see very little impor-tance in the~sacramei~t, since all the weight of the gesture is centered on their repentance instead of being centered on the Christ who saves: .From this point of view, the monotony bf our ~accusations can be very good., I am. always~th~e same sinner, I.have not changed fundamentally,¯ but JeSus Christ saves me. The accusation is a oprofession of faith before it is an accusation. I proclaim that,Jesus Christ is Savior by confessing my sins. That is the sense that St. Augustine gives to his work Con[essions." the confession that he is~ weak and a.sinner and the profession of faith in God the Savior. 3) With .the Christ of the Passion, we must live our Christian priest-hood. This is perhaps one 6f the most profound opportunities we have to live it. Today, when we honor the priesthood of all the baptized, le't us not at the same time relegate to the shade one of the gestures by which this ,priesthood is. expressed ,with. perhaps the greatest intensity. In the 334 / Review forReli~ious~ Volume 35, 1976/3 sacrament of penance, with the Christ of the Passion, we are the Church which offers to;the Father the sinful world of which we are acknowledged . members. We present ourselves before theFather, selfish, proud, harsh, with the same selfishness, the same harshness, the same self-sufficiency as those who appear everywhere in the world and who sometimes produce bitter fruits of death and of suffering. If selfishness and pride have not pro-duced the same fruits in tis, it is because the circumstances have not been favorable. We are also the Church which accepts the pardon of the Father in the nameoof all and for,~all. It is not our own little pardon that we come to receive as a privilege that is going to set us apart fro~ others-apd justify us in our own eyes; it is the pardon of the Fathei" who welcomes .us in the name of the,sinful world of which, by the grace of God, we are conscious representatives. This is a priestly attitude." Since we are united through baptism to the pries(hood of Christ, we can, in this penitential gesture, live this priest-hood inooffering the sinful world and accepting in its name the forgiveness in 'the Father. 4) To witness through pardon "to our reconciliation in. Jesus Christ." Having tasted the love of God, proved his ur~failing°fidelity, we become capable, in our turn, of forgiveness. There is the true contrition, the true firm purpose: to enter into .,pardon, to enter into the Passover of Christ so as to become in him the people of reconciliation, example and witness of reconciliation in the world. The sacrament, then, opens us out to a -creative attitude that is very important in our time. In the world of conflict in which we.live~ where every society tends to become a closed society, pardon is a creative attitude. It cuts off the inexorable unfolding of our sin-ful history, it introduces an element of radical novelty, introduces an un-looked- for idea that causes hope to flower where it seemed impossible. That is the happy ending to which the sacrament leads us: to be, in the midst of the conflicts of this world, the artisans and the witnesses of a possible recon-ciliation. To let Christ lead us to the table of sinners, t6,profess our faith in Jesus Christ the Savior by the confession of our sins, to'live our baptis~mal~ priesthood by offering the sinful world and accepting the forgiveness of the Father, to enter in our turn into the love which,, forgives because it has been created anew'by the Father this is what it means to live and cele-brate the sacrament of penance. It is quite a different thing from ihat gloomy examination of conscience in which we look at ourselves and our failures, developing vexation and discouragement in ourselves before we pass to a nondescript legalistic action by which we make things right with~ God: To live the sacrament of penance is to celebrate an egsential and hope-filled dimension of' the Christian life. See Luke, regarding the pardoned Penance and Brotherly Love / 335 sinker: he who thinks he has been forgiven little or thinks he does not need forgiveness loves little ~gnd displays little love; but the one who has been forgiven much and' who knows he needs forgiveness can show much love; It is an essential dimension of every Christian lile. We must go beyond a calculated~_concept of the sacrament. It is expressed in 'a gesture and in a sign, but it ought not to be an isolated moment, cut off from life; if it were it would become a gesture of magic purification. Penance can be a_Sacra-ment, a sign which expresses our self and transforms us, only if faith causes us to live continually as, pardoned sinners. The sacramental gesture makes sense only if it permeates.a whole existence and a total attitude which shines forth in our prayer, our,~life, our relations with others. The sacramental gesture is the high point.of a whole life of a pardoned sinner, and that i's what gives its meaning, tO this penitential dimension of the Christian life. This summit cannot be separated from the rest without losing its signifi-cance. The sacrament of penance is, then, a gesture which sums up our whole life, from the acts of contrition that we make, the penitential rite of the Eucharist, rites of. reconciliation, the recitation of the Our Father, times of penan.ce (-Lent, Advent . ), the revisions of life that we make to-ge. ther. It is,all these_ moments that we live the sacrament of penance. All this is part of the sign and~ all ihis finds its true, fully-lived meaning at the time of the reception of ~the sacrament. Also, far from making the sacra-ment useless, all that we have just mentioned calls for it and gives it mean-ing. It is certainly necessary for tile Church of our time to rediscover-forms of celebration of the sacrament of penance which best express the signifi-cance of. this gesture. The Church has known ~any forms in the course of history (public penance in the 0rst centuries, individual confession since the end of the Middle Ages). It is precisely for this reason that the new rite of the sacrament is so important for us today. Penance and Brotherly Love 1 ) In its beginnings; religious life in the Church did not appear as an association of perfect Christians, better than others, like a little "Church of, the Just" in the midst of the larger, heterogeneous Church; but the first communities presented themselves as communities ojf repentant sinners, Christians who proclaimed their need of conversion. We are assembled ,sinners,. communities of sinners who try to love much because much has been forgiven us. This is a constant "of the spiritual tradition of the rel.igious life: a state of conversion, of penzance. 2) A religious community is not a group without tensions and prob-lems, but it is a community that endeavors to make,pardon ever possible, where this pardon can always be asked because each one knows that it will always be given. It is a community where-each one lives amid proffered 336 / Review ]or Religious, Volume 35, 1976/3 forgiveness, where each can be himself without grudgessor complexe~,,~a ,dommunity where hope is possible because the others look upon,you with hope and forg(veness. A person can become a new,creature in the forgive-ness of others. Par~on always possible makes .hope al~,ays present. 3) "In this sense a religious community can ,be a "vision of. peace,~' as the Church ought tO be and tries to be, not because it is an .idyllic,witness to 'understanding and friendship, but because it is a place of~ pardon ,and of reconciliation. ~ '~ . ~ , Reconciled with my fellowmen, living in theoview, of my brothers and sisters who pardon me in the strength of thd.,pardgn o1' Christ, I can, in my turn he,in the world an artisan of peace, a witness to'reyonciliation. This is .an essential dimension of our life of profound charity, ,not easy to live day by day. Let us'try to live it, and many difficulties will .recede to the background and it will be possible to shoulder them in' hope: Celebrating Reconciliation in. Brotherly Love o ~ I ) We mugt r'ediscover in our lives gestures that celebrate hnd express the penitential dimensioh of our lives. Formerly thei'e~were in the congre-gations traditions of penance on certain days and for certain feasts. They had become formalistic and have'~been suppressed. P¢0bably°it was neces-sary to do this and t6 pas~ .throuffh thig healing step~of purification. But now we must rediscover and re-create something else; otherwise, it~i~; a dimension of life that will not be celebrated. 2) We must rediscover times and intervals of mutual forgiveness. We mu~t find thefia again at the heart of a liturgical act. You have certainly had the experience already: there is sharing that c'an take place only in a liturgical set~ing~ for at that moment we are entirely centered on the Lord. There are things that can be said then arid will be accepted as they would not be in another context, because there wo'uld'not be the 'same climate, the same charity, the same grace, the same presence of Christ; There are times and places of pardon to be rediscovered, during the eucharistic cele-bration, liturgies of the Word, Compline . 3) We must also integrate into the sacrament more'consciously atti-tudes which in. fact already form a part of. it. For example,, certain revi-sions of life,./~ certain search ['or spiritual discernment'made in community in which we are helped t~ become aware of'our deficiencies, our infidelities. . . . We.could make the connection and end a revision of.life, ['or instance, by an aci.of contrition, an imploring of God's' pardon that would 'recall the sacrament bf penance and woiald be ['or each one a preparation for it. In this presentation, 1 have not stressed much the role of the priestly minister in the Celebration of penance. This role is precisely to signify, the 'necessary bond with Christ and this. necessary presence of Christ without which no Passover is realized and actualized. In the sacrament of penance Penance and Brother~ly Love'/,. ,337 the priest; who acts in the name of the Church, is the necessary witness of what reconciliation, forgiveness, salvation, are given to us.in ]esus Christ and through him. We cannot attain to it of ourselves. On the other hand, a celebration always presupposes a people. It is important that the community, whether small or' large, recognize itself always, when celebrating the sacrament of penance, as the Church of Christ. Faith and Justice Francisco Ivern, S.J. Father Ivern, until the Jesuits' recent congregation, had been Father Arrupe's special advisor on the social apostolate and the chairman of his special commission for the same: Since the congregation, he has been named General Counselor as well. A Spaniard by birth, he studied in the United States and worked for some years in Bombay. His present addi'ess: Borgo S. Spirito, 5; C.P. 9048; 00100 Roma, Italy. Introduction In one of its decrees, the 32nd General Congregation of the Society of Jesus (Dec. 2, 1974--March 7, 1975) has defined the,mission of Jesuits in the world of today as the service of faith and the promotion of justice. It was the most import,ant and specific contribution of that congregation for the future of the Society of Jesus as an apostolic order at the service of the universal Church. Some might argue that, as far as priorities are con~cerned, the decree on "The Union of Minds and Hearts" issued by that same congregation,1 deals with an aspect even more basic for the survival and maintenance of the Society of Jesus: i.e. the spiritual and commianity life of its members. Others might stress the importance of the decree on poverty and the radical changes it introduces into the practice of that vow by communities and apostolic works.~ Finall3}, others might rightly emphasize that the future of the Society will depend on the religious and apostolic formation of its members, and hence the decree treating that topic deserves top priority) All this is in a way true. But the decrees on spiritual and community life, 1This decree will be the subject of a future article in this series. -~See REVIEW FOR RELIGIOUS, March, 1976, pp. 191, ft. :*This decree will not be treated in this series as being of too narrowly Jesuit interest. 338 Faith and ,Justice / .339 on formation and even_on pov.erty represent the natural and expected evo-lution of a process already on the way since the 31st General Congrega-tion ~(1965). To a great extent; they simply develop and complement what was already expressed in that congregation. On the. other har~d, the decree on "Our Mission Today: the Service of Faith and ~he Promotion of Justice" marks a relatively new development and poses~.a new.challenge. Its influence is felt in all the,bther major documents of the~32nd~General Congregation; it gives them their apostolic motivation and orientation and thus conditions their fruitful interiorization and effective implementation. ~The decree on faith and justice, how6ver, has also becon]e-6ne of~ the most controversial pronouncements Of the last Jesuit congregation find it will ~,probably be one of the most difficult to implement. On the,one side, it is true that, in spite of its long ,and laborious genesis and° its obvious defects of form, the~decree was finally approved by an overwhelming majority. It can also be said, one year after its promulgation; that the decree has been gen.erally well accepted by most Jesuits. On the other side, how.ever, it~:is also true that not a few have received it with mixed fe~lings and reservations. Some ffonder about the scope and universal applicability of" the.decree for the ,Jesuit apostolate. Doubts have.also arisen about the precise meaning of justice ,an~l of the inter-relationship b~tween faith and justice in the ,context of the decree: Others feel that, the "specific contribu-tion of priests and religious to the promotion of justice should be further clarified. _ It is also a ~fact that the longest and most "substantial" remarks of the Holy, See concerning the congregation's documents, were aimed at this decree in particular.-A few have'even said that the Holy See's observa-tions have greatly.~ weakened the decree's thrust, if not crippled it al-together. . . It is myoview that, in spit6 of all these difficulties, the d6cree keeps all its basic strength and importance. It presents today for the Society of Jesus a big challenge and a unique apostolic opportunity. Perhaps like none Other, the decree on "Our Missiofi Today" can help Jesuits td'rediscover again, in:a new light,,what it means to be an apostle, a religious and a priest ifi the, modern world: It can help infuse~ new" vitality and dynamism into an aging and shrinking international organism. It can strengthen the union of all-Jesuits around a common apostolic ideal whbse"relevance and actuality appe.ar today with renewed clarity~ ° The criticism, reservations 'and evefi fears that the decree has aroused can be explained partly becau~se of its all embracing nature, partly because of some obscurities and difficulties of interpretation to which the text some-times lends itself. In this context, the remarks'made by the Holy See, though perhaps not absolutely ~necessary, can ~ greatly h61p to dispel some of~these fea'rs, and reservations. They can help i-eveal better ttie basis on which the potential of the decree for a profound religious and apostolic re-newal~ ultimately rests. However, we have also to admit that a decree that 340 / Review .]or Religious, Volume 35, 1976/3 demands from every individual Jesuit and from every Jesuit community and apos.tolic work .a reassessm(nt in depth of their own, basic orientation in the light of the service of faith .and the ,promo.tion of justice~ was bound,to cause some uneasiness, set in motion defense mechanisms and even pro-voke negative reactions. The earlier 31st General Congregation recognized that, in order totface ,new needs and-conditions, the entire,.Jesuit,~tpost01ate had to be thoroughly :rethought and r~vised:~But while some channels and structures were prd-posed for. that revision, there was no clear ~ttempt at providing the overall criteria ands.objectives that should inspireoand guide it. ,A general sociological survey of the Society of Jesus that was launched by Fr. Arrupe towards the end of.1965, shortly after the 31st General°Con-gregation, provided.some apostolic guidelines and objectives and also con-tributed to develop some mechanisms of response to new needs. But itS; out-come was very, uneven and its best achievements-remained at the level of some provinces or regtons. There was no serious attempt, therefore, to ap-ply its conclusions, in terms.of some general policy guidelines¢.to the whole Society. This explains why, except for those .provinces or regions in which a considerable effort owas made to" determine general ~ind corporate apos-tolic objectives in the light of the survey findings,'the ov~erall pattern~"of apostolic worl(s and ministries in the Society of Jesus underwent relatively few changes from 1965 to. 1975. - o During;the.se years, however, under the ,leadership of Fr. Arrupe, .a good deal was done to give some new direction and contents to,the J~suit apostolate and to,emphasize some of the dimensions that~ should distinguish it as a whole, independently from the particular works or meahs through which it was to be carried out. This was specially true of the comriiitment to bring about a more human and just society,,which'was more"and .more presented not so much as a separate sector of activity, but rather as a dir~eri~ sion that should mark all Jesuit life and apostolic work. This led to a more interdisciplinary, "intersectorial" and integrated apostolic approach. It also contributed to give to the Jesuit apostolate a new sensb,oof direction, an '~identity" that had been somewhat, obscured and weakened~'during a period of rapid change. It also prepared the ground for the decree of the 32nd General Congregation on."Our Mission Today." ~ Unlike previous congregations, the 32nd did not issue b~ief and separate decrees restating the importance of the major~apostolates;,old or new, in which Jesuit.s are or should be engaged: missionary activity,.education, ecu-menism, pastoral action, scientific apostolate, artistic endeavors, social in-volvement, mass. media, and so forth. The brief references in the decree on "'Our Mission Today" to theological reflection, "conscientization" according to the Gospel, education and modern media of social communication, were to emphasize the level at which Jesuits should work, their main role as "educators" and the instruments that they should use in their apostolate iri Faith and Justice / 341 order to have thewidest possible, influence, rather than to single out spe-cific works, institutions or sectors of activity in'which they should engage: The main apostolic concern of the last Jesuit congregation was to define what should be the.~corporate mission of Jesuits today, whether they work in Jesuit controlled institutions or not, alone or in collaboration with others. Not only should whatever Jesuits are already doing contribute, more~or less directly or explicitly, to reconcile men with God and with each other, to serve the faith and to promote justice; but today Jesuits should preferably do what is more conducive to th~ attainment of,,those objectives. The Service:' of' Faith" " The mission we are called to share is the mission of the Church herself: to make known.to men the love of God our Father, to bring to our fellow-~ men the omessage of-salvation, to work that they may have life, and have it to the full.~ The decree does not hesitate to reaffirm, with different words and. expressions, the basic religious and supernatural nature of the Society's mission: the service of faith, the task of evangelization.'~ It is because we are commit~ted to the service of faith, that we are also called, always, but par-ticularly today, to promote love and justice among men, as one of. faith's main and more basic requirements: "The mission 'of the Society of Jesus today is the service of, faith,, of which the promotion of iustice is an abso-lute requirement. This is so because the reconciliation of men among them-selves, which their reconciliation with God demands, must be based on ius-tice."~, For many,- however, the specific contributioh of the decree on "Our Mission Today" still remains in having officially proposed the promotion of justice as the main apostolic objective for the Society of Jesus today3 though, it is true, side by side with the service ~of. faith and inseparably connected with it. The service, of faith would be affirmed simply as a pre-condition for that promotion. The fact that the very text of the decreetalks more 6ften of justice than of faith and that,what is said of faith is rather incomplete and far from being an exhaustiv~ presentation of all the demands of faith for religious life and apostolate, would seem to confirm this view. This explains why .in some regions and for some Jesuits the decree has become known as "the decree on the promotion of justice" or simply "the justice document." Its title has gradually undergone small but important modifica-tions. The mission of the Society of Jesus today would be defined no longer as "the service of faith and the,' promotion of justice," but ~rather as "the service of faith in or through the promotion of justice," or "the service of faith ]or the promotion of justice." It should be recalled that the promotion of justice was not the top prior- 4"Our Mission Today," n. 13. ~lbid., nn. I1, 13, 14, 18, 24-26, 51, 52, 55. 61bid., n. 2. 342 / Review for Religious, Volume 35, 1976/3 ity chosen by the General Congregation for its work and that the document was ttie~outcome of the combined effort of three different commissions, only one of which dealt with the justice question. The others were con-cerned with the apostolic mission of the Society in general and with the criteria that should guide Jesuits in their apostolate: questions to which the congregation had assigned a higher priority than to that of the promotion of justice. The call of the 32nd General.Congregation to the serx~ice of faith is not Simply a reminder of the primary and fundamental Jesuit.apostolic mission, nor the mere statement of a premise from which to draw later the concl~u-sion that the promotion of justice is a necessary dimension of the Jesuit apostolate 'today. The congregation wants to emphasize that in the light of today's conditions, of the needs and aspirations of the men of our time, the service of faith not only keeps its primary importance~ but that its .absolute need is today even more strongly felt. The diagnosis that "the congregation makes of the apostolic needs of the contemporary world is not formulated only ,or primarily in terms of justice: The fact that today "more than two billion human beings have no knowledge of God the Father and JeSus Christ whom He has sent''T and that "many of our contemporaries, dazzled and even dominated .by the achieve-ments of the~human mind, have either forgotten or rejected the mystery of man's ultimate meaning, and thus have lost the sense of God''s constitute for the' congregation, new challenges to the Society's apostolic mission. These challenges not only condition our efforts for more human and just relations amo.ng men,~' but have for us a value of~their own, 'because "people today are, somehow aware ~that their problems are not just social and technological~ but personal and spiritual. They have a feeling that what is at stake here~is the very meaning of man,: his destiny and future. Men are hungry: but hungry not.just for bread, ~but'for the word of God~TM The fact that today the.~service of faith has to face new demands, new situations, new cultural contexts, which will put to the test not only our religious dedication, but all our resources and creativity11 does not diminish in any way the need for that service, but ,on the contrary emphasizes it: ". the goSpel,.should be preached with a fresh yigour, for it is in a posi-tion once again ,to make itself heard. At first sight, God seems to have no place,today ih public life, nor even in private awareness. Yet everywhere, if we only knew.how to look at it, we can see that menare searching for an experienCe of Christ and of his kingdom of justice, love and peace.''~-~ rlbid., n. 4. Slbid., n. 5. °lbid., n. 27. aOlbid., n. 21. lalbid., nn. 24-26. r'lbid., n. 21. Faith and Justice / 343 The realization that today there is a L"new need" for the service of faith, by itself and also because of the ethical and religious roots of many of today's problems, is expressed in the decree with,an insistence, which some might° find even. exaggerated, on the need to "evangelize," to lead.men gradually to the acceptance of God and:of his salvation in C.hrist, wherever° we may be and through whatever apostolates, or ministries we might-be, called to exercise_, including social ministries and the promotion of justice itself.13 ¯ It is evident that the conviction about the need for a renewed service of the faith in contemporary society; if it has to inspire and guide effectively all our apostolic efforts, cannot be the o.utcome of a mere sociological sur-vey or scientific analysis of today's needs and aspirations. It has to grow out of a personal and-lived experience of the enriching and liberating role that faith plays in our own lives, in the lives of the groups and communities in which we !iv.e. To think that we can commit~ourselves to the service-of faith, without first realizing that we ourselves stand in need of being evan-gelized and of knowing how to meet Christ as he works in the world through the power of His Spirit,'" is an illusion. The Promotion of Justice Those acquainted with the text of the Synod of Bishops of 1971, "Jus-tice in the World," w0u_ld ,recognize some of the arguments that led the Jesuit General Congregation to propose the promotion of justice as one of the primary apostolic objectives for the Society of Jesus today. In some re-spects, however, the treatment of, jus._tice in the decree is less qomplete than that found in4he synodal text. The decree attempted to bring together into one single document the two basic dimensions of the Society's.mission to-day, while trying at the same time .to draw some conclusions and provide some directives for. Jesuit religious life and apostolic activities. The far reaching implications and consequences, both for the service of faith and the promotion of justice, of integrating into a unified and coherent whole dimensions that often had developed too much along parallel lines, are evident. The synthesis, however, reflects the vicissitudes of its long elabora-tion and is still far from being perfect and complete. It is in the light of the gospel, of the Church's magisterium, and 6f the Ignatian charism and vocation, thatthe General Congregation, faced with a ' world marked by deep and widespyead inequalities and injustices, at the na-tional and international level, commits the Society of Jesus to the promotion of justice. . This commitment, as previously statdd, flows from the very nature of the Society's apostolic mission, of a service of a faith that works through lalbid., nn. 11, 27, 33, 50-55. 141bid., n. 23. 344,/ Review [or, Religious, Volume 35, 1976/3 love: a'love that cannot become reality without justice.,~ "The injustice that racks our World in so many forms is, in fact, a denial of God in practice, for it denies the ttignity of man" man, the image of God; man the brother of Christ.''''; The establishment of God's kingdom kingdom of love, justice and peace--begins already now, ~in this world. Christian hope and,salva-lion are a gratuitous gift from God, but also an invitation to work effec-tively for the transformation of the world, to make it more human and just.~r It is the wish to be faithful to the essential Jesuit mission, "as expressed in the Formula of the Institute, approved by.Paul Ili' and Julius II!, that prompted the congregation to propose the promotion of .justice as one of the prtmary a~ms of the Jesmt apostolate.'" For Ignatius~the service of faith had to be exercised both through the preaching of the Word and by works of charity andof reconcili~ition, by the assistance to those in greater need, like "those qvho are found in prisons and hospitals." Ignatius himself vited-Jesuits to interpret this in the. light of "what will seem expedient for the glory of God and the common good." This the decree has done and, following the lead of Paul VI in his inaugural address to the 32rid General Congregation, has seen in the sick and in the prisoners of Ignatius' time, tho. se living "on the margins of society" today: the poor and the de- ~ prtved, the victims of injustice and oppression. To the many encyclical letters and other documents of the magisterium Which support the congregation's stand on~ the question of justice anti with which the' readers of these pages are. undoubtedly Well acquainted--we should add the recent apostolic exhortation, Evangelii Nuntiandi, in which Paul VI repeatedly reasserts the intimate relationship between e'vangeliza-tion and the promotion of justice. In one passage of 'this most important document, the Holy Father gives us, in a remarkable synthesis, qhe main reasons which link together these two dimensions of our apostolic mission: Between evangelization and human advancem~nt--d~ve!opme~t .and libera-tion- there are in fact profound links. These include lihks of an finthro-po~ ogical order, because the man who is to be evangelize'd is ndt an abstract being but,is subject to social and economic questions. They also include links to the theological order, since one cannot dissociate the pla6 of creation from the plan of Redemption. The latter plan touches the very concrete situations of injustice to be combated and of justice to be restored. They.in-clude links of the eminently evangelical order, which is that of charity: how in fact can one proclaim the new commandment without promoting in justice and in peace the true~ authentic advancement of man? We our, selves have taken care to point this out, by recalling that it is impossible to accept "that in evangelization one could, or should ignore the importance of the problems ~r'lbid., nn. 2, 18, 2.7, 2,8. ~C'Ibid., n. 29. arlbid., nn. 30, 31, 40, 41. ~Slbid., n. 17. Faith and Justice ~/ 345 so much discussed today, concerning justice, liberation, development and peace in this world. This would be to forget the lesson which comes to us from the gospel concerning love of our neighbor who is suffering and in need."r~ Confronted with all these arguments of an evangelical, theological and doctrinal order, it is.hard to understand the difficulties some have expressed regarding the relationships between faith .and justice and the .very notion of justice as found in thedecree. There is need, as we shall see, for placing the promotion of justice in the proper theological and pastoral context and for defining clearly what is the specific contribution of priests and religious to that promotion. But that in the world of today the promotion of justice constitutes a primary apostolic c~bjective and conditions greatly the ~redibil-ity and apostolic effectiveness of the Church's mission, seems a fact beyond all question. Some have remarked that, justice, which is so often mentioned, is never clearly defined in the text. What does the decree mean by justice, they ask? This question sounds a bit like the "quid est veritas" of the gospel." Lik'd the Synod of 1971, the Jesuit General Congregation did not want to enter into a scholastic definition of justice, with all its divisions and subdivisions. But to concltide from ,~this that the General Congregation, or for that matter the Synod of Bishops. and so many other documents of .the magisterium, dd not know what they are talking about when they propose the promotion of justice as a necessary requirement of our apostolic mis-sion, would border on cynicism. ~ This being said, we have to admit that the document sometimes gives the,!mpression of talking mainly~ about inequalities and injustices of a socio, economic order, as though justice were merely a problem of a more equal distribution of the world's material., wealth and resources. On the other. hand, .it is hard to ignore the fact that the very unequal distribution not onlyof material goods, but als~ of~the power a.nd responsibility for ad-ministering them, constitutes today one of the major felt injustices of our s~ciety and deeply affects the lives the,freedom and dignity---of a large majority of mankind. But the congregation speaks also of other injustices: racial, social, political. Religious oppression, however, does not seem to-evoke any, clear echo in the document. The presence in the congregation of Jesuits working in regions where religious rights are openly violated and the fear of possible retaliatory measures, might explain this silence and reserve, which, 9therwise, would be difficult to understand. Rather than defining justice, the decree describes it. It also enumerates the gospel demands in the justice field: "The gospel demands a life free from egoism and self-Seeking and from all attempt to exploit one's fellow-men. It demands a life in which the justice of the gospel shines out in a willing-laEvangelii Nuntiandi, n. 31. 346 / Review [or Religious, Volume 35, 1976/3 hess not only to recognize and respect the rights of all, especially the poor and the powerless, but also to work aciively to secure those rights. It de-mands an openness and generosity to one's neighbor v~henever he is in need, even if he is alienated or hostile, in a spirit of forgiveness that over-comes all enmity.'''-'° Since th6 concept of-justice in the decree is more evangelical than legal or philosophical, one can understand why justice and poverty appear so closely inter-related in the text and why, also in the name Of justice, the poor and the deprived should become the main objects of our attention, the privileged beneficiaries of our apostolic efforts. Independently from any law or human contract, the poor have a right to a fair share of God's gifts, of' the world's riches, and to have a say in all decisions concerning their individual and'collective existence. Those individuals and structures that ignore their plight and keep them in their situation of poverty and depriva-tion are simply unjust. This is very much in the gospel and patristic tradi-tion: charity is,,the source of justice, its necessary complement and fulfill-ment; the goods of the earth belong to all, particularl3~ to the poor, and those'who happen to possess them are merely their'administrators. It is in this context that we have to interpret Augu'stine's definition of justice: "Iustitia est in subveniendis miseris." To give to the poor, to be with them in their difficulties, may be an act of charity, but it is also an act of justice, the payment of a debt. Faith and Sustice - "There can be nb promotion of justice in the full and Christian sense unless we also preach~ Jesus Christ and the mystery of reconciliation he brings. For us, it is Christ who, in the last analysis, opens the way to the complete and definitive liberation of men.'''-'1 Similarly, there is no true preaching of Christ, no effective proclama-tion of his gospel, unless a firm decision is taken to promote love of neigh-bor and justice, which are the necessary consequences of a true love of God, of a faith that works through the love of men.2-° The decree not only points to a complementarity between the service of faith and the promotion of justice, but also to the fact tl~at ~many of the root-causes of contemporary unbelief and atheism are the same as those of tc~day,'s widespread injustice. The barriers, the "idols," that block man's access to God greed, ambition, selfishness and pride are also those that "close" him to the needs and to the rights of his fellow-m.en. The liberating message of Christ--which, for those who want to excel in his service, is described by'St. Ignatius in his m6ditation 6f "The Two Standards"--attacks 20"Our Mission Today," n. 18. 211bid., n. 27. 221bid., nn. 27-28. Faith and Justice / 347 at its deepest roots not only atheism, but also injustice in all its manifesta-tions: it opens,man's heart to God and' also t.o others. ~ In the ligh~ of this decree, the mission to combat the many forms of con-" temporary unbelief and atheism--a mission entrusted to the Society of Jesus by the Holy Father.on the occasion of the 31st General Congregation appears in all its individual and collective, religious and social ,dimensions, and presents itself, under the aspects of the service of faith and the promo-tion of justice, as an eminently positive and liberating task that can give unity and coherence to the Society's apostolate.::~;, However--and the decree acknowledges it faith implies much more than human justice alone and the deep causes and consequence.s of unbe-lief cannot always be reduced to the social level. ,The liberation that,faith brings "cannot be contained in the simple and restricted dimension of eco~ nomics, politics, social and cultural life; it must envtsage the whole man . . . right up to and including openness to the absolute, even the divine Abso-lute; itjs therefore attached to a certain concept of man, to a view of man which it. can never sacrifice to the needs of any strategy, ~practice or short-term efficiency.'"-'" Not all service of faith should always arid necessarily lead to.,the pro-motion- of justice as its explicit and immediate objective. But it shohld at least remain open to that social dimension. It should be exercised in such a .way and in such a context that justice is in no way compromised. If it does not contribute directly to the promotion of brotherly love and of jus-tice, it should .at least prepare the ground for it. From the point of view of justice and taking into account the concrete context ofoone's own ~life and apostolate; there are very few activities that can be. called "neutral" today. In its observations about the decree "Our Mission Today," the Holy See had this to say: "The promotion of justice is unquestionably ,connected with evangel!zation, but as the Holy Father said in his closing remarks to the last Synod 9f Bishops in October of 1974--~'Human development'and social progress in~.the temporal ., order should not be extolled qn such ex-aggerated terms as to obscure the essential significance which the Church attributes to evangelization and the proclamation of the full gospel.'"~n Though, in our opinion, the decree clearly avoids this danger, granted some of the interpretations given to it, it is nol superfluous to emphasize that faith can never,be reduced to ~the promotion of justice alone. Christian liberation is incomplete if it neglects to proclaim salvation in,Jesus Christ.~'~ Does human liberation or the promotion of justice, in the economic, so-cial, political and cultural fields, constitute always a service of faith? The "albid., n. 19." °-4Evangelii Nuntiandi, n. 33; cf. also "Our Miss~ion Today," nn. 27-28. ":'Letter of Card. Villot to Fr. Arrupe of May 2, 1975. See REviEw FOa REL~OtrS. 35 [1976] pp. 33-45. "-'~Evangelii Nuntiandi, n. 34. 348 / Review ]or Religious, Volume 35, 1976/3" decree is not so clear and explicit about this, because when it refers to liber-ation and justice, it is usually o"in' the full'and Christian sense" of these ¯ terms. But by placing .the promotion of justice in a ]aith context, the Gen-era[ Congregation ~of the Society of, Jesus has reminded Jesuits that for a Christian the promotion of justice is a much more demanding task than for an atheist or for a non-Christian. It is evident that "not every notion of' liberation is necessarily consistent and compatible with an evangelical vision of man, of things and of events.''-'~ If the promotion of justice is to be ,a service of faith, it should.fulfill cer-tain~ conditions regarding the motives and the inspiration that impel us to seek that.promotion, regarding the way in which the promotion is carried out, and also regarding the objectives that we want to achieve: these should never exclude, and should always remain open to,,the transcendent dimen-sion that faith implies: ". the Church has the firm conviction that all temporal liberation, all political liberation-~even if it endeavors to find its justification in such or such page of the Old or New Testament, even if it claims for itsideological postulates and its norms of action theological data and conclusions, even if it pretends to be today's theology--carries within itself the germ of its own negation and fails to reach the ideal that it proposes for itself, when-ever its profound motives are not those of justice in charity, whenever its zeal lacks a truly spiritual dimension and whenever its final goal is not salvation and happiness in.God.''~s In various passages of the decree it is emphasized that'even ,if we fight for the.rights of men in the name of justice, love should always be our driv-ing andosustaining force. Besides: ". if the promotion of justice is to obtain its ultimate end, it should be carried out in such'a way as to bring man to desire and welcome the eschatological freedom and salvation' offered to us by God ,in Christ. The methods we employ, the actigities we under-take, should express, the spirit of the Beatitudes, and bring man to areal reconciliation. In this way the promotion of justice will show forth the Spirit and. the power of God. It will respond to man's deepest heeds: not just for bread, not just for freedom, but for God who is love, and who loves all men as sons.'''-'~' In the decree, to promote justice, to proclaim, the faith and to lead men to a personal encounter with Christ, these'are not three separate realities to which correspond three .separate apostolates, but rather three dimensions that should characterize the entire apostolic effort of the Society of Jesus today.:"' We should add that, in order to promote justice in a context of faith, it is not enough that faith and justice should be well integrated at the "-'Zlbid., n. 35. z:~"Our Mission Today," n. 33. , .~Olbid., n. 51. Faith and Justice / 349 theological and pastoral levbl, but also and mainly in the lives of those who [gromote it. " ° The Role. of Religious - What has been-shid so far provides a basis for what should be the spe-cific, Christian'contribution to the promotion of justice. Most of the prin-" ci[~les that~ have been enunciated apply not only to priests and to religious, but to all Christians. They represent the ethos that should~'inspire man's efforts towards a more'0human and just society, but they'do not tell" us what~those efforts should~ be. From that ethos to the °just communities, in.- stitutions and structures .that make up a just society; there is a long way to go. Christian inspired principl.es and values have to be incarnated into '~'a way of life," at~the individual and at the collective level. They have to b~ translhted into overall policies and concreteprogralns of action. Thisqs a task for which, besides Christiaia dedication, direct involvement in the eco-nomic, social, political~anff cultural fi61ds, technical knowledge and exper: tise are absolutely required. It is the primary, and specific task of lay peo-ple' whd~e particular v.ocation: places them in the midst of~the;world~and calls them to.renew, in faith and iffjustice, the temporal order ~The role o~f- the Church is rriainly one of inspiring, forming, supporting and ~guid~ng men~qn their struggle to build a ~world at,,once more human arid divine2: Th~ Holy See reminds Jesuits that this is even more true in their casi~, since,~they belong to '~ano institute "which is religious, not secular, and "' ~Besides th~ proclamation of the gospel message of justice, and the proph~etic'deffunciation of injustices tasks which°religious, like other Chris-tihns, hre~also, called to exercise there are functions that re~ligi6us seem to be"~ particularly equipped to carry out. The General Congregation of. the Society of Jesus mentions some of these: e.g., t~heologic.al reflection, "con-s¢ ientization" and education for justice, and the service of,the poor and e, Theological and doctrinal reflection on the main, problems of our day is~ a necessary prerequisite for any effectiqe-and" lasting pastoral action in the justice field¯'This reflection, conducted in the light of faith and "in a context ~which is both interdisciplinary and genUinely integrated with 'the culture iia" which it is done," ,will help to give greater' meaning and depth to whi~t we say or do in.favor Of justice; it will" also guide men in their search 'for, just'sol6tions to the vast and difficult problem~ that. confront them today. Thanks to this 'reflection we shall be able to exercise a critical and. liberating function regarding, the all-embracing ideologies and political systems which often tend to divide and enslave our contemporary world¯ :~Letter of Card. Viliot to Father Arrupe. :~""Our Mission TQday," n. 60. 350 / Review Jor Religious, Volume 35, 1976/3 ~o This reflection should also inspire all our efforts to educate men in faith and for justice: "men for others. , . persons whose lively faith impels them to seek and find Christ in the service of their fellow-men." Besides, in a world where the power of economic, social and p61itical structures and their vfist and deep impact on,the life of individuals and groups is recognized by all, "greater emphasis should be placed in our apQstolate on the con-scientization according to the gospel of those~,who have the power to bring about social chan~e?''~:' ','A commitment to the men and women who live.~,a life of hardship and who are the victims of oppression cannot be that of a few Jesuits only. It should be a characteristic of the life of all of us as individuals, and a char-acteristic of.our communiti'es and institutions as.well,v:'' Though not all re-ligious can share closely tlie lot of the poor and~of the oppressed,-the num-ber of ,those that experience more directly what it means to be poor, should certainly increase. Even if the poor are not always the immediate benefici-aries of our apostolic efforts, it should be clear to everybody~ that they con-stitute one of'our primary concerns. ~But "above all the gospel must.be proclaimed by witness.'':'~ "The first means of evangelization is the witness of an authentically Christian life. . It .is . . . primarily by her conduct.and, by her life that the Church will evangelize the world, in other words, by her living witness of fidelity to the Lord Jesus--the witness of poverty and detachment, of freedom in the_ face of the powers of this world, in short, the witness of san.ctity.":" If this is true of the whole Church, how much more of religious. Their most spe? cific contribution still remains that of bearing witness to faith'and to justic~ through the example of their,own lives.~They should embo~dy the radical demand~ of the~Beatitudes. They should be a sign, for the,world and for,the Church, of the total openness and. availability to God and to men that faith and justice demandY. It is through their tireless apostolic dediqation, but also by their faith-" fulness to the demands of their religious vows and consecrated life that this is mainly achieved. In a world in which the attachment to wealth and ma-terial comforts, man's selfishness and ambition appear as the'main roots of unbelief andfinjustice, the meaning and liberating pgwer of the religiou~ life appears in a. new light. The women and the men who, have chosen to, fol-low Christ i,n~his,great, renunciations, perpetuate his redeeming and liberat-ing work through the ages by preaching the gospel not by words alone; but by the witness :of their own lives: "It is in this.olight, that we.are asked to renew our dedication to the properly apostolic dimension, of.our .religious :~Zlbid.; n. 60. .~41bid., n. 48. "~Evangelii Nuntiandi, n. 21. at'Ibid., n. 41. Z7lbid., n. 69. Eaith and Justice~/ life. Ou~ consecration t6 God is really a rejection of those idols which the world is always tempted to adore: wealth, pleasure, prestige, power. Our chastity, poverty and obedience must bear witness to this visibly, Despite the inadequacy of our attempts to anticipate the kingdom which is to come, our vows ought to show how it is possible in practice, through the gospel and by God's grace, to have a community of men which is based on sharing rather than greed; on a willing openness to all men rather than a seeking after the privileges of caste or class or race; on service rather than domina-tion and exploitation. The men and women of our time fleed a hope which is eschatological; but they also need to have the beginnings of its realization presented to them here and now in a way that is meaningful to {hem.'':~s 3s"Our .Mission Today," n. 16. Faith and Justice: Reflection C~trl F. ~tarkloff, 'S.J. A Socio-Pastoral Father Starkloff's studies concentrated in the areas of missi~logy and pastoral theology (Ph.D., S.T.D., Ottawa), while his interest has focused on the American Indian. After six years of teaching theology at Rockhurst College, Fr. Starkloff, author of People o] the Center (Seabury, 1974) and of various articles on American Indian .religion and religious anthropology, is presently director of St. Stephens Indian Mission; P.O. Box 294; St. Stephens, WY 82524. The most pronounced thrust of Christian theology in the seventies has been a Ioiag overdue attempt to respond tO the Marxist thesis that, while the philosophers are trying to explain the world, the real task is to change it. In this famous dictum are stated the two poles that bound the work of theological reflection--theoria and praxis. From the highly speculative and' cloistered theology of the middle ages to the nineteenth century social gos-pelt theologians have tended to gravitate to the two poles separately rather than to embrace them together. It is to the great credit of the various "hope," "political" and "liberation" theologies that they are making this attempt at synthesis. When the recent Thirty-Second General Congregation of the Society of Jesus cast its mission statement in the mold of "the service of faith and the promotion of justice," this was not merely a re-focusing of the Jesuit voca-tion upon a unified spiritual world view touching both intellectual and prac-tical issues. More important, the statement sent Jesuits the world over into varying states of agony as they seriously set about confronting such very real and threatening documents. As may be expected, along with the con-frontation came many kinds of affective and speculative responses,-from 352 Faith and Justice." A Socio.Pastoral¯ Re[tection / 353 angry rejection to a perhaps naive embracing of the letter of the new law: The most~spirited discussion has taken place, at least in North America, in the academic milieu, while many of the mission apostolates--for example those branching out from the United States into Central and South Amer-ica are already caught ,up in efforts to live the gospel within the social and political struggles of the people. The academic debate (radical, activists to the contrary notwithst~anding) is essential to, prevent our ministry of justice from being a mindless lashing out at "evil in general." But the debate alone will remain barren ~--even for the academic .world. , What liberation theologians remind us is that there must be a social-pastoral "doing" in a context of thebretical inquir.y, .if theology is to be reflection on the lived faith of the community. In the academic community 4 found that the confrontation with the "single focus" approach to faith and justice led to a great deal of con-fusion, ranging Yrom highly theoretical arguments about definitions to de-bates about the morality of multi-national corporations. All of us must ob-viously share 'this confusion in wrestling with the problems of faith and justice, but it seems evident that we must transcend.the academic world if we are to advance the study creatively, because theology° is now finding it-self face to face with radically practical demands. What. we see here. is per-haps a new version of the old reminder,to theol.ogians to spend, less time at the desk (theory) and more time at the prie-dieu o(practice), only now with the contemplation of social evils being integral toJ our meditations. -Since returning to the radically pastoral ministry to. Native Americans, have realized how intense must be the struggle to synthesize our reflection., our prayer and our pastoral activity. It is out of this experience that I offer the following brief reflections, touching upon the need to understand "faith" as it is culturally expressed, and "justice" (a stumbling block to philosophers, legists and Scripture scholars alike) as the great longing of'~the deprived. In this article I shall offer one example of how the pastoral scene chal-lengers its workers to enrich the world of theology through their closeness .to the problems that.cry for solution. In taking this rather pragmatic ap-p. roach, I shah simply bypass much of the termino!ogica[ argum'6nt and sqt~tle provisionally for rather simple definitions of faith-evangelization and of iustice. By "faith" and ~'evangelization" let us understand'the real assent to being grasped and freed by Jesus Christ and proclaiming this event to our fellows.' By "justice" 1,intend the building of a more humane existence for men and women as we await the Kingdom of God. That Christ,~has come is shown in the Church's givi0g of social signs of the messianic presence. That he has not come definitively is painfully evident from the dismaying ex-perience of injustice all around us. Failh In our ministry among the Arapaho and Shoshone Indians, we have 354 / Review ]or Religious, Volume 35, 1976/3 found ourselves a testing-ground for our commitment to faith and justice. The constantly pressing demands force us to Work with. "inadequate" con-cepts as ,models, as we move toward the definition of mission goals and objectives. The narrative of our efforts may' perhaps serve others as a model, not of solutions, which are far distant for us, but of the kinds of analysis and activity that must be part of a socio-pastoral situation~ It should be added that, in Native American societies, as in all groups still close to their primal origins, the social-and the pastoral, religion and society, faith and culture are so intimately interwoven that in many cases the struggle for justice is an essential part of the upbuilding of faith, and the nourishing of authentic religious expression is one of the basic problems of justice. In order not to give way to frustration, the worker in many an Indian harvest field must admit that his labor of evangelization is still in its child-hood and that the signs of faith are ,going to be fragmentary. Much of this is due to the centuries of evangelization without inculturation practiced throughout North America. Much of it may also be attributed to the terrible social shocks of the conquest of the frontier, to the perfidy of whites in their dealings °with Indians, and to the frequent ridicule heaped upon the many authentic sign~ of God's presence in Native American culture, even by missionaries. A case in point might be the example of many of the Aymara people of Peru, whose religious life has been described by a de-voted and sympathetic missionary as retaining many elements that work counter to the basic gospel message, even though they have adopted Catholic rites and symbols quite extensively over the four-hundred-year period of the conquest.' If Monast's claims are true (and there are no doubt other missionaries who will disagree with him), they would be a case in point for painstaking examination, of both the cultural presupposi-tions of church ~vorkers among Indian peoples, and for the effectiveness of the means of communicating the gospel. The failure of early missionaries to communicate with the local culture, coupled with forced conversion, created this resigned acceptance by Indians of foreign signs and rituals, without rendering these signs effective symbols of the merciful and loving God. To varying degrees, on most Indian reservations in North America, one can find less extreme examples of' the Aymara experience, alongside many beautiful manifestations of Christian and Native American devotion. It is evident how complicated the problem of Christianity and culture really is, especially in cultures that must be described as living o{~ the mar-gin between' the ancient and the modern. Among Native Americans, the process calls for careful reflection and careful praxis; To be avoided at all costs is any naive movement to "adapt" Christian rites to' Indian culture, where the result would be a shallow syncretism whose components~ would 1See J. E. Monast; O.M.I., On les croyait chretiennes, Paris~ Editions du Cerf, 1969. Faith and Justice." A Socio-Pastoral Reflection / 355, be understood as' neither truly Indian nor truly Christian. Indian people sustained devastating culture shocks .as their religious expression underwent suppression by church and government leaders. An almost equally profound shock has come to many devout Christian Indians as missionaries sud-denly show themselves receptive to long-interdicted rites like the Sun Dance, Sweat Lodge, Peyote Tipi, Medicine Lodges, Harvest Festivals, and the like. The rapid about-face of so many church leaders vis-a-vis Indian religion, ~is well as of educators in relation to Indian language, is a source of some-what grim amusement to the old Indians who remember their boarding school days. Clearly, what is needed is a contemporary Indian Christianity. A return to the past is impossible, and yet the many beautiful traditions of the past are still available to nourish a genuine Indian faith life. Reflection and pastoral practice will have to concentrate both on the negative an~ positive aspects of Christian proclamation, as well as on the signs and countersigns present in Indian tradition. On the side of white missionaries there must be discernment of their preaching: where is it truly of Christ and his Church, and where is it merely of their European-American 6ul-tural impedimenta? A glib statement, this, because by this time the cultures have become so intermingled that clear separation is out of the question. I have .experienced a number of pastoral situations in which what I have tried to convince a Catholic.Indian is merely the "white American cultural symbol" is now truly part and parcel'of his or her worship. In our liturgies and homilies too, we find it necessary to use caution in "adaptation." For example, a facile attempt to pray with the Sacred Pipe or one of its derivatives, or to pray in the name of the Four Sacred Direc-tions, or too readily to equate "power" with "grace," will lead not only to a misuse of Indian rites and language, and thus to'contempt, but may also distort the Christian message by a too easy comparison. New chapters in the phenomenology and history of religion, added to the great work of scholars like Eliade and van der Leeuw, will have to'be written to enable pastors to employ with confidence the many native symbols that may seem fitted to Christian liturgy and catechesis. Such development (zalls for long and patient listening to the old i'eligious leaders, to whom imparting in-formation to outsiders does not come easily. In our desire to "inculturate" the gospel, further, we must also realize that contemporary0Indian culture, as mentioned.earlier, is a "wounded" culture more wounded even than many of the cultures with which the Church's pastoral ministry must deal. Even more than in its primal form, Indian life now needs the healing power of the gospel. For example, while many native 'rituals are truly profound signs of faith, they often seem to have no more permanent effect on life than do many of our Christian rituals. In the~missionary-social ministry, the word "interiorization" o[ the Good, News is as important as "inculturation." 356,/ Re.view for Religious, Volume 35, 1976/3 Thus we come to the most basic requirement of a pastoral ministry the spiritual life of the apostolic community. Into the damaged culture of the Indian people the Christian .ministers have chosen to insert their own wounded lives, and here it is that we cross over into the matter of justice as the necessary component of faith and proclamation, of the sign of a living community of teaching, fellowship and service. We find that we must live with these people the struggles of material and psychological uncer-tainty, an.d experience the pain involved in bringing a people into~com-munity. This insecurity is intensified as we find t.hat f_or so many Indians, especially youth, there is little intense concern for religion--Indian or Christianwor'for moral rudders to guide by. But we likewise feel that it is the vocation of the Church to aid in restoring the vital~ elements of Indian religion to their rightful place, if not within Christian liturgical settings,, then in events occurring alongside tra-ditional Christian practices, confidently, experienced by Indians who are also. Christians. With~ the grad.ual opening up of the tribal holy men so long driven into a nearly underground .religious activity, we find that we can be6ome instructed by attendance.at Indian rites and by judicious participa-tion in.them. Thus the pastor may find it possible to aid an Indian in religious and moral growth by encouraging him or her to more devout involvement ,.in traditional native rituals, often intermingled with sound Christian teaching, or paralleling it. Employment of Indian music, language and religious leaders at Christian sacramental events, especially funerals, has enriched the exp.erienc~s of Indians and pastors and educators. Homi-letic usage of Indian mythology often renders a basic Christian truth more comprehensible for an Indian congregation not to say for whites present as well. In considering an authentic form of Indian Christian ministry, we have begun to question,., the advisability of an Indian diaconate for Arapaho Catholics. We are discovering in the loosely defined but immensely impor-tant role of tribal elder a possible indigenous mimstry of instruction and sacramental worship that might more effectively speak to the culture with-out creating rthe tensions involved in calling Indians to become leaders under an imported rubric. A recent example of this was a, day of recollec-tion given to confirmands by two respected elders using much Arapaho language a.nd prayer forms. Another case in,point is the moving eulogy given by the elder at a funeral, touching the people in a manner that sup-plements if not supercedes the homily of the priest. Alo~ng the way, mistakes have.beenomade and will occur again. But I would submit that this careful mode of pastoral praxis will be the "labora-tory" out of which new theological understanding will grow. And in turn the critical work of theology will enrich and confirm and challenge pastoral practice. The demands placed on both pastoral and speculativ~e ministries are intimidating, but they are also an exciting call to creativity. Faith and JuStice: A Socio-Pastoral Reflection / 357 Justice The pastoral worker is in a position to avoid many theoretical traps in the struggle to come to terms with the meaning of justice, as well as to show that the great, stress given to it is not misplaced. While admittedly there is the danger of a simplistic approach to social problems, a discern-ing study of the milieu of pastoral work soon"reveals many of the immedi-ate and long-range problems of creating a more humane existence.' In studying the problems of Wind River Indian people, andin listening to the people themselves, we have been able to assemble a list of social problems ttiat as missionaries we are in a position to confront, or which we must consider for our future apostolate. In the larger picture, there is the already much-discussed problem of our materialistic American society, its wastefulness, its exploitiveness, its, political corruption. This has of course been the object of attack by militant organizations, and receives the bulk of attention given by, Catholic jour-nals. But, as wise Indian leaders assert, only so much can be obtained by protest against these evils. What is more urgent is the status of Indian peo-ple now, the positive growth by which they learn to confront, under their own power, the evils of a larger social environment. Impeding this growth, we have found, ~ire several outstanding inhumane situations, conditions of injustice intruding themselves into our meditations. The worst form of slavery :for Indian people today is ignorance, an ignorance that can be overthrown only by massive cariapaigns of quality education. This education must eventually be conducted and administered by their own people, if young Indians .are to become "conscientized~' to their own condition 'and rendered capable of changing it. Only a self-governed process of education is likely to capture the imaginations of Indian ctiildren and youth,~whose indifference to learning is lai'gely due to the fact that it is presented to them asia foreign import and thus another form of bondage., to white America: Thus, many mission schools, whether forced'~to it by lack of funds, or on the initiative of far-seeing administra-tors,"~ are now sharing the Indian political struggle to obt'ain government support for contracts under which Indian school boards will run schools and dictate policies. In the last year of our own efforts to support such a drive for Indian self-determination, in cooperation with Indian leaders, we have already observed a new sense of confidence in people tasting the hope of control of their own destiny. The pain in such growth to self-determina-tion will be considerable, but the Church should see here an opportunity to enter into a non-violent struggle for political liberation and the changing of oppressive structures. A problem closely connected to this move toward self-determination is the sudden unleashing by the United States government of vast sums of money upon people long accustomed to destitution and often not prepared to handle such funds. The worl( of Christian missionaries here is at least Review ]or Religious, Volume 35, 1976/3 twofold. Firstly, we must assist the people to acquire financial and admin-istrative skills. Secondly, in the face of the all-too-human temptation to graft and pocket-lining, the Christian must be an example of detachment from self-interest aud proclaim by his deeds that he is here to serve. Tra-ditionally, Indian people have valued communal endeavor, and have of necessity been concerned with frugality. But greed and a type of self-serving individualism, whether stemming from tribal origins or from the white society, threaten to .mar the whole process of financial self-deter-mination with the ugliest scars of personal or factional opportunism. The gospel message here is clear, and it is up to the Christian to exemplify it. Thirdly, Indian tribes, partly because of the social disorders brought on by invasion and partly by natural tribal jealousies, are subject to family feuds and long-standing animosities. Tribal pressure can be the most en-slaving form of manipulation experienced anywhere. Merely preaching against this is ineffectual, but the Church has the opportunity to build re-sistance to such pressure through its practice of Christian reconciliation. First of all, we must attend to our own house: if Catholic and Protestant churches do not begin to show forth reconciliation, the preaching of unity and cohesion is countersigned by actual fact. Second, by various liturgical and social events, the Church is in a position to be a reconciler of families long at enmity, and within families themselves. The sponsoring of groups in which married couples can learn to communicate (the old forms of con-trol and relationship having been lost), is a high priority in mission plan-ning. Along with this, the providing and encouragement of simple good times is of vital necessity in the often gloomy life of a reservation. Finally, the most devastating plague visited by the invading culture upon Indian society is alcohol. Causes for Native American addiction have been argued ever since the importation of fermented liquor into North America. There are theories about Indian alcoholics that argue both physi-ological and social causes. But whatever the basic problem, the one fact cited by Indian leaders ever since the seventeenth century is that this foreign introduction is not for Indians. Once again, it is a problem of in: justice that in theory seems to defy every solution that has been offered. The churches have always struggled with the problem, most commonly through total abstinence pledges, which are weak but at least partially effective ammunition against the scourge. But again mission ~planning is called directly to the point of pastoral praxis rather than to theory. It is now, taking means to combat spiritual problems as idle and meaningless existence, loss of identity due to cultural vacuum, and inability to handle and articulate frustration, again due to loss of cultural expression. Here too missionaries have come to realize how closely related are the solution to these-problems and a strong praying community that can provide spiritual and emotional strength; the spiritual order and the social order are brought together in the prayer-life of the community. It has fallen to Faith and Justice: A Socior~astorbl Reflection / 359 the churches to nourish that kind of communal life of worship once in-spired by the great Indian prophets who arose in times of suffering and persecution. The above are examples of how a given pastoral ministry finds itself challenged by the demands of faith and justice. I present this brief essay with the hope that other ministries will continue to provide input into the discussion about faith and justice in our ministry of the Gospel. There is no doubt both need for and profit in challenging the cosmic problems of world hunger, exploitive corporations, military-industrial complexes and .the like. But there are also grave situations of unbelief and injustice right. on our present ministerial doorsteps. "Doing theology" around these prob-lems may enable us to develop a better theology and spirituality of min-istry that draws not only from exegesis and systematics, but from culture and from society as well. As this article is being written, the liturgical readings for weekdays include the Letter of James. With its roots in the rabbinic wisdom tradi-tion and inspired by that "faith in our Lord Jesus Christ" with which no "personal prejudice is to be involved" (Jm 2.'1), th~s epistle proclaims with great power thai "faith by itself without works is dead" (2:18). When the author asserts that "one is justified by works and not by. faith alone" (2:24), he is not attacking the cardinal Pauline teaching that works of the la~w cannot justify man before God. From context it is clear that James is eulogizi,ng~ a faith-filled Abraham whose obedience inspired him to .ful-fill all justice as he saw it. ' There is in the Letter of ~l~mes a spiritualit3i~that contemplates the faith-life as a life permeated by the wisdom given by God to all who stand firm, and intuits in that life ihe duties of a justified Christian. Chapter two of the epistle sets before us what is perhaps the New~Testament's most un-equivocal statement about the inseparability of faith and justice. St, Paul' is the great apostle of ,spiritual freedom based on~ the humble acceptance of our utter dependence on God'and ,On the belief that~ "ou.r" justice is God's justice, granted us 0nly as believers. But what James' message .tells us-- 6choing with greater severity thee teaching of Romans cc. 12-15, is what Alfri~d Delp Wrote to the people of.Nazi Qermany in 1945--that the most pious praye¢ becomes a blasptiemy on the lips 9f one who tolerates condi-tions fatal to mankind. As I once heard a Native American tribal leader tell an hssembly of sociologists and social workers, "Wi/h~us Indians there is no separation of Church and State!" This was no defense of an established church, but simply a statement of the Indian belief, phrased in white man's jargon, professing that wha~ is truly religious bfiilds the human community, and that what is truly just partakes of the wholeness of spiritual reality. The missionary must draw upon the spiritual-social wisdom of James and upon"the contemplative Indian integration of religion, and justice, if his theology of faith and justice is to progr.ess beyond the abstract. Biblical Guidelines to Marian Devotion J. Massyngberde Ford o Professor Ford is on the faculty of the Department of Theology at Notre Dame University. Well known for her scriptural studies and her other wri.tings, she is also involved 'in the women's movement within the Church and with the charismatic movement. Her mailing address: Department of Theology; University of Notre Dame; Notre Dame, IN 46556. 'In this essay I wish' to endeavor, as far as it is possible, t.o place l~Ia{~,, the Mother of Jesus, within her own milieu, against the historical, ~conomic.al, social and religious background of her tirde. I should like to dethrone her from any pedestal upon which we have placed her and see her as a vital historical figui'e in the vivid dram]a of heilsgeschichte as we find it in first century A.D. Palestine. The World into which Mary was Born Hengel remarks that by the time of'Jesus Palestine had been under Hellenistic rule and its resultant cultural influence and political unrest for some 360 years? Mai'y was born into a war-torn country. Her people had been under the foreign domination of the Romans since 63 B.C. when Pompey, the Roman general, not only conquered Palestine but audaciously entered the H01Y of Holies (Josephus B.J. l :152). In the eyes of Mary's co-religionists this was a sacrilege crying to heaven for vengeance. Under the Romans King Herod was permitted to rule Palestine but he was hated by the vast majority of his people. He was of despicable birth, an Idu-maean, and therefore only half Jewish: Jesus called his successor "that fox" 1Martin Hengel, Judaism and Hellenism, Fortress Press, Philadelphia, E. T. John 'Bowden, 2nd revised edition, 1973, vol. I, p. 1. 360 Biblical Guidelines to Marian Devotion (.Lk 13:32). Herod indulged extravagantly in Hellenistic customs, large building programs, games, shrines to the Caesars, and he had ten wives. He burdened the.people with heavy taxation and was unscrupulous and cruel in exactihg it. Economically the country was in poor condition especially because of the large lati[undia (large country estates) often owned by absentee landlords, many of whom were non-Jewish (cf. the Parable of the Wicked Tenants Mk 12:1-12 and par.). However, more intensified domestic or political resistance arose from the time of the death of Herod the Great in 4 B.C. It is from this period that scholars would date the rise or organization of the Jewish national-ists, the Zealots. They were a prophetic movement.~ They espoused only one master, namely, God; they refused to pay the Roman taxes and, while showing incredible witness in the face of suffering and even death, they were fanatical and violent in their opposition to Rome or those who sided with her, even their kinsfolk. They would neither look at a coin with an image inscribed on it or walk beneath the shadow of an idol. Their leaders, Judah the Galilean, his two sons and other~relatives formed a kind of dynasty which added solidity to the movement. Galilee was a hotbed of the Zealots and, indeed, sometimes the designa~tion "Galil~ans" seems to have been used for them.:' The city of Sepphoris in Galilee became one of the five Sanhedrins during the Roman rule and at one point was captured by the Jewish nationalists. The rebellion was quelled by Varus who burned it and sent its inhabitants into slavery (Josephus Ant. 17:286-298, B.J. 2:66-71). Herod Antipas rebuilt the city. Sepphoris was northwest of Nazareth. This party of the Zealots attracted both the educated and the poorer rural people and also some of the more violent school of Pharisees, the Shammaites. This is but a brief reference to the political and economic status of Mary's country but it is of immense importance for understanding both the psycholog3( and spirituality of Mary (and Joseph) and their peculiar circumstances. It is hardly credible that they should remain untouched by tile stirring events which occurred during their life-time and especially within their own district. When we ~turn to the religious scene again we witness "fightings out-side and fears within (cf 2 Co 7:5). The Sadducees were largely fromthe aristocracy, wealthy, priestly figures who took a fundamentalist interpreta-tion of the Scripture, e.g. they upheld the lex talionis, an eye for an eye and tooth for a tooth. They repudiated the afterlife, especially the resurrection of the dead, providence, and angels. They held the majority of seats on the '-'For material on the Zealots see S. G~ F. Brandon, Jesus and the Zealots, Manchester University Press, Manchester, 1967; W. R. Farmer. Maccabees, Zealots attd Josephus, Columbia University Press, New York, 1957; Martin Hengel, Die Zeloten~ E. J. Brill, . Leiden, 1961. :~Brandon op. cit. pp. 54 cf. 78, 226 note 4 and 339 note 4. 36:2 / Review for Religious, Volume 35, 1976/3 Sanhedrin, the Jewish council. Then there were~the two Pharisaic. parties. The school of Hillel, the gentle, humble Hillel who strove to mitigate the Jewish law to help the poor and who was nearly lynched by some of~ the other Pharisees when he went to offer sacrifice in the Temple. His teach-ing was close to Jesus'. Consider, for example: My homiliation is my exaltation: My exaltation is my humiliation. Do not appear naked (among the dressed) neither dressed (among the naked): do not appear standing (among those who sit) neither sitting (among those who stand) do not appear laughing (among those who weep) neither weeping (among those who laugh). The rule is: Do not deviate from the usage of men? However, opposed to the school of Hillel stood the school of Shammai. They were ultrastrict observers of the law, perhaps allies with the Zealots, and once placed a sword in their academY to symbolize suffering and death for those who dissented from their views. In the forties A.D. they passed the eighteen Halakolh (precepts) which were designed to minimi~ze contact between Jew, Samaritan and Gentile? Five of the precepts in'volved the dietary laws (contrast Jesus' attitude towards the latter Mk 7:14-23). Further one must glance at the status of the priesthood at the time of Jesus. Priesthood was, of course, hereditary but Herod and the Roman procurator had enormous influence upon the choice of the high priest. In fact the Romans even kept the high priestly vestments in custody and only allowed the Jews to use them on the greater liturgical feasts (Josephus Ant. 18:90-95 cf 15:403-5; 20:6-15). J. Jeremias'; estimates that there were about 7,200 priests, and, if one adds the Levites, 18,000 clergy in Jerusalem. However, there was a serious rift between the country priests, such is th~ father bf John the Baptist, and the permanent Jerusalem priests. The former were usually of moderate means, sometimes poor. The latter carried on brisk trade especially with animals and qther items needed for the sacrifices. Man3~ of the priests had large incomes5 Some indulged in simony. Some had good relations with the Roman governors. Many of the priests also plied a trade such as car.pentry and stone masonry. Prodi-gious wealth was found among the priests." Finally, one must take into consideration the community which lived 'ICited from Nahum Glatzer, Hillel the Elder,, Schocken Books, New Yoi'k, 1956, p. 38. .- ~'Hengel, Die Zeloten op, tit. pp. 204~208. ~,Joachim Jeremias, !erusalem in the Time o[ Jesus, E.T.F. H. and C. H. Cave, 3rd ed. S.C.M. Press, l_ondon, 1969, p.200. Zlbid., p. 105f. '~lbid., p. 96f. ' Biblical Guidelines to Marian Devotion / 363 near the Dead Sea, the Qumran covenanters. They became~eventually like a sect, withdrawn into the desert, keeping the law ~Vith a strictness not even found among the Pharisees and living in expectation of two Messiahs, one political and one priestly. They believed in the Holy War. I have taken some time. in briefly reviewing the state of Palestine for it is only"hgainst this background that we can~gauge the enormous appre-hensioh, perhaps even fear, which would seize a mother's heart when she realized that her son 'would find himself unacceptable 'to most. of these parties because of his teaching and practice. The History of Mary We may turn now to the history of Mary herself. She may have come from priestly stock as her kinsfolk were Zachary and Elizabeth (Lk 1:36). The Proto-evangelium of James (written not before 150 A~D:) describes Mary's parents and their anxiety for a child. It tells how an angel came to Anna and said "Anna, Anna, the Lord htis heard your prayer. You shall c6nceive and bear, and your offspring shall be spoken of in the whole world." And Anna said: "As the Lord my Gd~l lives, if I bear a child, whether male or female, I will bring it a~ a gilt to the Lord my' God, and it shall serve him all the days o[ its lije" (4:1 ). In this gospel Mary is offered to the Temple at the age of three. When she was twelve the council of priests decided that she would marry "that she may not pollute the temple of the Lord" (6:2). It is also reported that she helped to make a veil for the~ temple of~ the ~.L.,ord (10:1).~' It is commonly supposed that this wor.k is pious fiction.'H0wever, it is not neces~ sary, either to accept or reject every detail in an apocryphal gospel: 'The Gospel of Thomas is a good example of this. Indeed some features of the Proto-evangdlium ~of James have' close affinity to Luke?° ,Concerning Mary's residence in the Temple and her making curtains it is~worth remarking that Jereoias" reports that the Temple ct~'rtains were a constant occupation. Shek, 5:1 describes Eleazar who took care of these and was obliged to find "skilled weavers and knitters to produce annually two of the Temple curtains, 20 cubits wide and 40 cubits long: these were hung in 13 places in the Temple" (Yoma 54a; Ket. 106a). Each curtain had to be woven in ~six colors on 72 strands, each with 24 threads (Shek. 8:5; Yom. 7lb. Tos. Shek. 13, 178). According to Shek. 8:5 (the variant readings differ: of. Ket. 106a; Jer Shek. viii.4, 51b. 13). Eighty-two maidens had tq produce two curtains each year. The curtains were made of blue, scarlet and purple stuffs, and byssus (fine white linen). 9E. Hennecke, New Testament Apocrypha, E.T.R. Mcl. Wilson, Lutterworth Press, London, vQI. 1, pp. 370-388. ~°lbid., pp. 380, 381-2386. X~Jeremias op. cit. p. 25. 364 /~Review ]or Religious, Volume 35, 1:976/3 I tentatively suggest.that it is possible-that Mary was given ~,to the Temple until she was 12 ~years old. In the Proto-evangelium of James the curtains which Mary helps to weave are made of gold, amianthus, linen, silk, hyacinth-blue, scarlet and purple.1~ The colors are similar to those mentioned in the Mishnaic and Talmudic texts. Children associated with the Temple were also required for the ~eremony of the red heifer:but the text does not intimate the gender of the children (Parah 3:2-4). But im-portantly, if Mary were in the Temple for some time, she must have been apprised of matters both good and bad which revolved round the Temple. She might realize, for example, the greed and wealth of many of the high priests and the money involved inthe sacrificial victims trade. Thus she would understand,fully when Jesus cleansed the Temple but she would be apprehensive, for the Temple had special police among its personnel. Mary was betrothed and espoused to Joseph. He was probably a land owner as he was obliged to register his property during the Roman census. "Josephus mentions property explicitly when he refers to the census under Quirinius, if this is the one to which Lk 2:1-3 refers (Ant. 18:1). We might also add the possibility of Joseph's property being confiscated either by the Romans or by Herod or the tax collectors during the family's sojourn as political refugees in Egypt. Ownerless property could be con-fiscatedY~ This author should concur with Buchanan who, commenting on 2 Co 8: 9, writes: The likelihood'thatJesus was originally from a wealthy family and that he gave up his wealth for the movement he led seems greater ~hen his rela-tionship to wealthy tax collectors "and rulers is considered. Most of his parables and teachings seem to have bee~ directed to an upper class of people who had money to lend, give, and use for hiring servants. His willingness to surrender this for the Kingdom of God would have given him more authority to ask others to give up all they had than he would have had if he had been reared in poverty. It would have been difficult in the Near East for a poor man to gain a hearing with the rich as Jesus evidently did.14 She also agrees with David Flusser1~ who states: Viewing Jesus' sayings against the background of contemporary Jewish learn-ing, . . . it is easy to observe that Jesus was far from uneducated. He was 12In an article published by the Marian Library, Dayton, Ohio, I hive tentatively put forward the thesis, that Mary was responsible for the Hebrew original of the Epistle to the Hebrews. Mary had known her son much longer than any of the~ disciples and would be an extremely prolific source of knowledge. l:~j. Duncan M. Derrett, Law in the New Testament, Darton, Longman and Todd, London, 1970, pp. 300-306. ~aGeorge W. Buchanan, To the Hebrews. the Anchor Bible, Doubleday, New York, 1972. pp. 208-209. ~David Flusser, Jesus, E.T. Ronald Walls, Herder and Herder, New York, 1969, p. 18. Biblical Guidelines to Marian Devotion / 365 perfectly at home both in Holy Scripture, and in oral tradition, and knew how to app!y.this scholarly heritage. Jesus' Jewish education ~.was incompa-rably superior to that of St. Paul. In the light of the tenets of these two scholars one is persuaded to see~the Holy Family,° not as poor, uneducated, politically uninformed peasants, but people who were fully conscious of the important .factors of the state of Palestine, people who were politically, economically, socially and religiously alert. Neither do they appear to have been bystanders to the situation. Mt 2:21ff seems to ,suggest that Joseph intended to reside permanently in Bethlehem after the, flight to Egypt but returned to Mary's village of Nazareth because of the political situation. Mary was probably betrothed at the age of twelve rand a half.TM David Daubelr has found an affinity between the book of Ruth and the Annunci-ation pericope. He gives special attention to the word "overshadow" (epischiazO) and its Semitic equivalents salalo(Hebrew) and tallel (Ara-" maic).~ These are frequently used of the overshadowing of the divine pre~sence. All three words can refer to the descent of.the Spirit of, God and also,to the spirit of prophecy; both meani'ngs are applicable in the case of Mary. However, a further usage is available. Associated with tallel is the noun tallith which designates "the cloak of a pious or scholarly man." This was distinguished by '.'wings." The rabbis used the expression "to spread the tallith (or wi, ng) over a woman" to denote marital relations. Thus Ruth can say "I am Ruth thine ha, ndmaid; spread therefore thy wing over thine handmaid, for thou art a redeemer'''~' (cf Rt 3:9). A similar phrase, in a spiritual sense, occurs in Ezk 16:8 where God says to Jeru-salem, "Thy time was the time of love, and I spread my wing over thee." Moreover, the rabbis had another.euphemism for "cohabitation," namely, ','to lay one's power (reshuth) over a woman." In the Lucan narrative of the Annunciation the a.ngel uses both the words "power" (-reshuth) and "overshadow" (-tqllel) and Luke clear!y, indicates that God will be the agent~.who im~plements this. Mary gives her consent inswords very similar to those of Ruth:: "Behold I am the handmaid of the Lord; let it be to me according.to your word" (Lk 1:38). The.us the narrative of the annunciation is presented in terms of a be-trothal or marriage.yontract or .marital consummation, the proposal by God and the acceptance express.ed by ~Mary:. The event had been fore-shadowed in the Book of Ruth. In pondering the words of the angel, perhaps lreported by,~ Mary to him, Joseph might well say "God has laid his power over her" and "He has spread his wing over her." Tl~en, if l~;Jeremias op. cit. ~ . lZDavid Daube, The New Testament attd Rabbinic Judaist~t, Athlone Press, Londoh, 1956, pp. 27-51. ~Slbid., p. 33. ~ X'qlbid., p. 33. ~' " : 366 / Review [or Religious, Volume 35, 1976/3 used the principie of rabbinic biblical interpretation known as kal wa homer (inference frofa the minor premise to the major), he would argue that, if a woman were forbidden to her husband because she had been impreg-nated by another man, how much more would Mary be forbidden to her husband if God had laid his power over her. Thus Joseph might conclude that through her voluntary consent Mary had become the property of God for all time. She ffould be "forbidden to: the whole world" for God had chosen her like a consecrated vessel--or the ark in the sanctuary. This was an analogy used by Jews contemporary with Jesus, namely, a woman is set apart for one man as a vessel is for the Temple (Kid 2b). Joseph might also have felt that Is 54:4 was fully realized:: For your mak

Issue 29.2 of the Review for Religious, 1970. ; ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard. S.J. ASSISTANT EDITOR John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant editor, as well as books for review, should be sent to REVIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 631o3. Questions for answering should be sent to -Joseph F. Gallen, S.J.; St. Joseph's Church; 32~ Willings Alley;,Philadelphia, Pennsylvania ~9~o6. REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by faculty members of the School of Divinity of Saint Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis. Missouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly and cop':'rlgi~t ~) 1970 by R~-:w~-:\v at 428 East Preston Street; Baltimore, Mary-land 21202. 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Manuscripts, editorial cor-respondence, and ~oks for review should be sen~ ~o R~v~w roa R~mvs; 612 Hum~ldt Building; 539 North Grand ~ulevard Saint ~ouis, Mi~ouri 63103. Questions for answering should be sent to the address the ~u~fioas and ~we~ ~itor. MARCH 1970 VOLUME 29 NUMBER 2 Meditative Description of the Gospel Counsels Introductory Statement" Framed* in words and concepts Iamiliar to the last third o[ the twentieth century, this meditative descrip-tion oI the vows accents the pgetic nature of religious li[e: the "more than" dimension to a faith-existence; the contemplative, "'being" aspect oI religious consecration; the "useless" character o] anything which is an art, any-thing which is beautiIul. RELIGIOUS VOWS We share the richness of the lived experience of vowed commitment, as an institute and as individual members. Because of the radical and rapid changes occurring in society, we are called upon to re-think and re-articulate the meaning and purpose of religious consecration in today's world. It is a fact that we are now living our promises differently; therefore, there is a present need to speak of them differently. Today, more than ever, we need a positive explana-tion of the vows. Renunciation and detachment will always he valid and essential elements of this radical, total commitment. However, we must presently seek greater understanding of the YES aspect--the CHOICE OF LIFE. A spotlight on religious communities should reveal real people who live fully, love deeply, give totally, and enjoy life immensely. The three vows of consecrated celibacy, poverty, and obedience manifest the centrality of commitment to Christ in community. All three vows are facets of this ¯ This-meditative essay on the counsels was written at the request of the special general chapter of the Sisters of Mercy of the Union in the United States. Four sisters o~ the Union cooperated in writing the essay: Sister M. Catherine Daly, R.S.M.; Sister Patricia Smith, R.S.M.; Sister Marjorie Bosse, R.S.M.; and Sister M. Evangeline McSloy, R.S.M. The essay is printed in the R~v~w through the kindness of the superior general o[ the Union, Sister Mary Regina Cunningham, R.S.M.; Sisters of Mercy Generalate; I0000 Kentsdale Drive; P.O. Box 34446, Bethesda Post Office; Washington, D.C. 20034. + + ÷ The Counsels VOLUME 2~ 1970 193 The Coimsei~ REVIEW FOR RELIGIOUS 194: same reality. They are means to unity---community-- with God and with one another. Our vows can open us to all reality and, at the same time, help us to transcend, to .go beyond persons--to Person. CONSECRATED CELIBACY Chri~to~entric in inspiration and in direction, con-secrated celibacy, like all Christian values, has many dimensions. It is community-oriented, gift, faith-grounded, directed to the work of Christ, sign of what creation is and is called to be. In today's function-cen-tered, production-conscious society, the "waste" of celibate living signs to the absolute worth of the human person, to the being (as distinct from the doing) of man. Practica~ly and theologically, the celibate should be the universal pilgrim--moving on, challenging, opening up .narrowness, questioning preconceptions and vested interests. The religious, supported in her celibate com-mitment through community, signs beyond herself to the possibility of community. CONSECRATED CELIBACY is a free gift, a charism to be like Jesus Christ-- motivated by love [rom and for God to give undivided attention to the things of the Lord (I Cor 7:35) and to share in realizing God's kingdom. The celibate woman is sustained in faith because of God's promise to be ever faithful (Jr 31:33, 1 Pt 2:10; and so forth), experienced and nurtured in the dying-rising of the Paschal nlystery, trusting that there is a "more than" dimension to human life, to all reality. In her being and doing, the celibate stands as a sign of , God's love and active presence. By her being, she signs a~ a pledge, promise of harvest, hope (Key 14:4-5) to the proclamation of God's primacy in creation, to the reign of God as absolute, creative, fulfilling in her life, to the "already but not yet" tension between Christ'S first and final cosmic victory, to God's power in human weakness. Her consecration of her entire person to God, over and above any functional value she may offer, signs to the absolute worth of the human person in a tech-nological, bureaucratic world as a challenge to the priorities of that world. By her doing, she moves as pilgrim dynamically resdess, challenging preconceptions of ~'normality," the defini-tion of what it is to be human, and what it is to love humanly-- stepping in faith beyond the immediate to the uni-versal, signing to the personal, non-exclusive, non-possessive, and growth-giving love of God ¯ Bound to no one small circle, as Gospel woman ~he lives the Good News of Jesus Christ calling the whole human race, challenging any idol-atry of a particular nation, culture, religion, and so forth, free (and freeing others) for servi~ce, availability, heal-ing. Her use of her body signs that woman's sexuality is to be dedicated to many things; that to be woman is to be sensitive, kind, to speak truth, to share an interpersonal love . The celibate religious woman lives in a community built not on blood ties, ~ ~ but on a mutual drawing of person to person, and persons to Person, on ties of shared faith in divine power (Lk 1:49), shared vision of all that creation, under the Lordship of Christ, can be, shared support in her commitment to celibate lovingm witnessing to the possibilit~ of unity in a cosmos where men are searching to be one. VOWED POVERTY Christian history from its earliest beginning to the present day holds poverty to be a necessary part of the ~u'isdan life. It is a living out of the Gospel message: a genuine pilgrim people, humble and serving. Today more than ever before, however, poverty needs to be un-derstood in this true Christocentered approach. The "poor of Yahweh" must be grasped before visible ways of witnessing to poverty will be found. No longer can legislative interpretations be the guide to sharing in the poverty of Christ. P, eligious are living poverty differ-ently today and need to give expression to it in a whole new style of life---in a whole new manner of being; and of giving and sharing. The following statement is a simple meditative ap-proach to poverty which may hopefully stimulate a con-temporary thrust toward a creative reality of poverty in the lives of religious women vowed to poverty. The Counsels REVIEW FOR,RELIGIOUS 196 POVERTY is a dynamic human attitude toward life uniquely personal in expression seeking less to have than to be, and, in being to give expressing, personally and communally, a deep rever-ence for persons and things. Living in the manner of Jesus Christ, one vowed to. poverty accepts her total condition empties herself (Ph 2:1-I 1) seeks out the neighbors in need, using her gifts to serve them works in the same condition as people work today-- for a living. The woman truly poor, strives through her promise to trust fully in God as provider of all, even of life itself (Mr 6:25-34) to live without the assurance of tomorrow, in the glad-ness of today to accept humbly whatever God calls her to, to free herself of all unfreedoms, that she may share her person to offer all: voice to speak hands to touch~ heart to love openhandedly, to God's people through community In community, one vowed to poverty shares in the work of Christ: building the kingdom in an effort to affect more just distribution of wealth in personal responsibility for being collectively poor in the fruits of ordered minimalness: peace, joy in the present; hope, faith for the future In community of mercy, those vowed stand together corporately committed to simplicity of life possessing only to serve as a public sign before the world of Christ's all-sharing love stewards of the Master's goods held in trust-- feeding thepoor healing the sick teaching the uneducated visiting the needy, and so forth-- conscious that all things are theirs, that they are Christ's that Christ is God's (1 Cor 3:23) RELIGIOUS OBEDIENCE This description of obedience attempts to penetrate the meaning of an attitude much praised in Scripture: attentiveness to" God and readiness to do His will. Such an attitude is characteristic of the person who seeks out the ultimate meanings o[ things and goes beyond limita-tions: the person who lives by faith. This kind of person seems quite welcome in our contemporary world, par-adoxical though this might seem, agonized as this world might be over its own failures to promote human life, despite its marvelous successes in science and technol-ogy., athirst as it might be for those ultimates, those "beyonds" that give real meaning to life. OBEDIENCE is the power to seek out, to listen, and to hear the will of God. and the responsiveness, the readihess, to do it. Christians seek God's will in the leading of the Spirit speaking in the Christian community (Jn 1:29-51) Christ promised that the Father would send. "the Paradete, the Spirit of truth" (Jn 16:7-15) And they try to live as He did, whose very food was "to do the will of the Father" (Jn 4:80-8; 6) Religious vow to look for the Spirit,s promptings, and to do God's will with that community in which they have given them-selves, sure in faith that God will reveal His will among them, through the initiative and submission of all of them. through their personal struggles and mutual efforts to keep open to the truth in each one, accepting, appreciating, rejoicing in the different gifts among them, sure in faith, that He will make His will known ac-cording to role and need. Religious in positions of authority try to discern God's will by actively using all channels. It is a new insight on an old truth that the one governing is most in need. of the power to Obey. to listen., to hear. The call to leadership is a call to unify. Religious today realize anew, as did God's people in the Old Testament, that the Spirit speaks to the whole humart family through other signs, the "signs of the times": conditions, like afttuence and poverty, awareness of human dignity, racial tensions; events, like flights to the moon, assassinations and crime, team-work, celebrations, protests and dis-discoveries; people, like Eichmann and Ghandi, John Kennedy + + ÷ The Counsels VOLUME 2% 1970 and Martin Luther King, Jr., Dag'Hammarskjold, Dorothy Day, Jolm the XXlII, Darwin, Einstein, and Marx. PARADOXICALLY, The person who is growing in genuine obedience ~ 'becomes more and more humanly free (He who loses His life shall find it, Mt 10:39) Such a person becomes more and more attuned to the transcendent, alive to community, available for service, responding always anew ("God, here I aml I am coming to obey your will,'" Hb 10:7) + ÷ + REVIEW FOR RELIGIOUS GENERAL CONCLUSION The basic affirmation of Christian life: that God is our end, that all else is means, lies at the core of our under-standing of the vows. Ways of channeling our baptismal commitment, they proclaim publicly a choice of avail-ability, service. They point toward possibilities---of hu-man commitment, enduring fidelity, growth in process, becoming. They speak of and call us to live---a mystery. RELIGIOUS VOWS are means, signs of a personal choice: a commitment in faith to the God who is both among and beyond His people; a life orientation toward possibilities fo~ human actualization and for apostolic service; a radical attempt to incarnate the gospel message by living like Jesus Christ. Framed in terms of covenant, the vows intensify the God-man covenant made at baptism; acknowledge God's greatest gift--that He first loved us in Jesus Christ; express a human response to that gift; include the covenant relationship between God and the person, the person and her community. Public in nature, ecclesial in character, religious vows boldly proclaim as a "splendid and striking witness": a stance of constant presence before God, constant openness to the Holy in human life; an attitude of constant striving for more total avail-ability to God and to His people; gratitude for the mercy continually received from God through His people; communal commitment to the kingdom and to its com-ing. In a cosmos and among men viewed in terms of "proc-ess," religious vows attempt to express certain hu-man possibilities: of total self-giving, both in being and be~:oming; of fidelity amid change; of commitment not sterilely binding but creative; of growing in oneness in a fragmented so(Jety; of living mystery, in and through the Spirit, in a prob-lem- solving world. VOLUME 2% 1970 199, SISTER MARY FINN "Live--Do Not Be Overtaken by Death" ÷ ÷ ÷ Sister Mary Finn of the Home Visi-tors of Mary lives at 356 Arden Park; Detroit, Michigan 48202. REVIEW FOR RELIGIOUS I spend my evenings in an abandoned store a few blocks from our home in Detroit. The store is in the black community and is opened as a center for teenage boys. Last Spring we placed in the window a large pic-ture of the Black Christ. Invariabl~ every young man who stops and stands before the picture and looks--even for an instant--straightens up, puts his shoulders back, and stands tall. What loftiness is stirred whenever a man is faced and inspired and called beyond himself by an-otherl Great spirit and dignity and grace rise up when-ever a man stands before life. In looking up to this beau-tiful Black Christ young men are meeting the One who says: "I come that you may have life--more abun-dantly." A word today for someone who has life is "soul." When a black teenage dropout exclaims "Jesus has soul, man," he means very reverently what the Gospel means when Matthew says: "Jesus was led by the Spirit," or "Jesus is the way, the truth, the life," or "Jesus came that we might find life." Is there anything the ghetto searches for more than life? Anything the affluent, the student, the addict is more desperate for--than life? Our entire culture is hungry for life. Death prevails and abounds all around. We are men and women enclosed in a machine-centered world; encapsulated by professionalism and technology and humanitarianism; asphyxiated by accumulation of things and manipulation for power and craving for pleasure. Where does a man turn for life? What are the alternatives? Who are the sources of life in a technolog-ical culture? Religious are a people consecrated--really consecrated --to life in the midst of death. If ever our American culture needed religious people and institutions it is now --to show the individuals and institutions of our society that there really is an alternative to death., specifi-cally death.by-power, and death-by-wealth, and death- .by-pleasure. The alternative to dea.th-by-wealth is my vowed life of poverty. The alternative to death-by-power is my vowed life of obedience. The alternative to death-by- pleasure is my vowed, life of celibacy. This is the glory of religious life--that in ~/day when man is seduced unto death there are men and women and institutions consecrated to life. The glory of religious life is to bring men and institutions to LIFE. There are people in the world with a profound sense of life and people in the world with a deprived sense of life---life lovers and death lovers; people who lift up and people who cast down. I am a strange mixture of both. There is the death lover in me and the life lover in me: Reality is almost always experienced in the form of people, things, events. The death lover in me is fasci-nated by what is lifeless. I am scared and frightened by the wonder and mystery of life; so to protect myself from living I have all sorts of ways of exploiting people. The death lover in me handles people, manipulates them, disposes of people mechanically. I crave my own suc-cess and safety and will suppress a person who threatens me.The "music teacher" in Death at an Early Age is so threatened by the life, the artistry of 6th graders that she finds multiple ways to protect herself from life--to the point of kindly:killing creativity in the chil-dren. She squeezes the life out of one child, then another, and another, and finally brings about their death and the institution's death--all for her own safety. Only when she feels successful and becomes "master" of the child and has the child "under her control"--only then can she "praise" him. She literally kills the child; she desecrates life, snuffs inner life right out of a youngster because she herself is so deathly afraid of life. The death lover can't possibly be celibate with people because death-centeredness is violent and irreverent with life and to be celibate means to revere life--to initiate, foster, sustain life in a wonderful varie, ty 0f ways. This is'how the death-lover in me relates to people. Toward things the death lover in me is possessive. I ollect,~,hoard, and secure every little creature I desire, I'm threatened by what .I'm unable to possess and up-tight and" upset when. my "things" are slightly out of order. The woman in the Old Testament, who falsely claims to be mother of the child, is typical of the pos-sessiveness of the death lover. She prefers a properly divided dead child than to allow, the true mother pos-session of her living child. The,death lover can't possibly be poor because poverty VOLUME 29, 1970 ,REVIEW FOR REL[G[OUS 20~ is freedom from domination by things and liberation from enslavement to things. The death lover in me is possessed and "run by dead things." Toward events the death lover in me is fearful and forceful. I am dominated by a compulsion to control and master; power-hungry. My supreme values are power and order and having the situation under control--so well under control there is no room for variety or growth or spontaneity. The death lover in me runs the world like a great big machine. The death lover can't possibly obey because obedience means to listen and be responsive and available to the voice of life all around me. There is also the life lover in me, and the life loving me has special attitudes toward reality. As life lover I have a profound reverence for life--for people, th!ngs, events. I experience people with great joy and have a sense and belief in their almost unbelievable and won-derful individuality. For the life lover, every person is a special presence to be encouraged and brought more and more deeply to life. The death lover in me makes the individuality and uniqueness of the other a target--to be picked at and shot down. There is a lot of the sniper in the death lover. The life lover has a profound rev-erence for the life and specialness and individuality of the other, and when the other appears as unique the life lover in me becomes even more alive by coming to the support of the other who is being born in a new way. I foster and nourish the individuality of the other to be-come even more herself--more unique and individual. The death lover in me is scared and frightened and threatened by the specialness of the other so I become insecure with my own individuality. The life lover in me admires and promotes the specialness of the other and is at home and responsible for both the extensions and limitations of my own individuality. The attitude of reverence for my own individuality and the specialness of the other person is beautifully ex-perienced and expressed and sustained by vowed celi-bacy. My celibacy is an alternative to death-by-pleasure; a fundamental reverence for people--my own self and the self of other people. To be truly celibate means to be touched by life, to be brought alive by the uniqueness of the other and to bring others alive by my own unique-ness. To be celibate means to be a lively individual. It means I pulsate with vitality and generate an abiding attitude of personal and interpersonal reverence. The celibate in me is the great lover of life--re-creating life all around by my own wholehearted presence to life. Celibacy has a great lifting power. ToXbe celibate means not only to be at home with my cwn individuality and the individuality of the other, but to be creative even in unveiling the individuality of myself and the other. It means providing the truest con-ditions for unfolding life and immediately and ulti-mately manifesting the Lord Jesus. To be celibate has a lot to do with privacy and with being alone. Celibacy means I am able to be alone and to bring Out the individuality of the other who is alone. I feel my aloneness from my friend much more deeply than my aloneness from people less near, but if I really mean it when I say I respect the individuality of the other than I am able to "leave the other alone"--not to tamper or handle or seduce the other. My sense of alone-ness is an awesome sense of life and vibrancy, but in it I have moments of feeling my tendency to "prove" or "test" the closeness of the other to me. As soon as I do this--as soon as I try and touch and overhandle the intimacy of the other or overexpose my own intimacy --then I violate and betray my celibacy, and life disinte-grates- like a bubble. Being celibate and intimate with the other is more like two open hands cradling sand than clutching sand in my closed fist. Christ went about touching people--but what a difference in His touch and mine. Christ never touched anyone for His own sake-- to prove or test anything for Himself. He touched people only for the sake of their growth and life--for the sake of the Lord God. My sense of aloneness is a supreme moment of celibacy because it places me in an awesome experience of being born and coming to life. My celibacy is both a separation from "death" and communion with new life. As a life lover I also have a rather special experience of things. A great and wonderful multitude of things appear in my daily life: the things of technology--water that refreshes, clothes that adorn, vehicles that trans-port, gadgets that facilitate, books that illuminate; and all the wonderful things of nature--the enduring of a mountain, calm of a sunset, strength of water, grace of a flower, splendor of a leaf, gentleness of a meadow, free-dom of a bird. When things become more and more ap-pealing and plentiful and available the death lover in me looks and grabs and clutches. With some things I be-come overinvolved, infatuated, indiscriminate, cluttered. With other things I am cold, passive, uncaring, reckless. The life lover in me has a profound reverence for things and relates to them as a source of life and inspiration and celebration. The attitude of reverence and gratitude and joy for the gift of things is beautifully expressed and sustained by vowed poverty. My poverty is an alternative to death-by-possessiveness. Fundamentally poverty is reverence for things. To be poor in spirit VOLUME 4. 4. 4. $ist~,~ Ma~ Finn REVIEW FOR RELIGIOUS 204 is to be treed and serene and gra.ceful in the presence or absence of things. This experience of poverty redeems me from death, frees me trom domination by things, liberates me from enslavement to things. Poverty heals the break and rupture between myself and my posses-sions and restdres me and gives me a sense of wholeness and unity and harmony. The life lover in me has vision that penetrates and goes beyond the surface of things and enters into a communion with the inner meaning and life of things. Especially in a technological world this lively, delight-ful, restful relationship with things is not often found. It is fashionable to have and collect useful things, but not so fashionable to enter into the deepest meaning of things. To really commune with the heart of a. thing means I must take a kind of distance from its im-mediate usefulness. I can't rejoice when I look upon things too closely. Closeness in this sense suggests at-tachment and possessiveness. Possessiveness fills me with anxiety. Anxiety confines my spirit and ties me to the outer, superficial layer of the thing. When I stand back and am detached from the thing, then I become un-cluttered, unencumbered, and free to enter into the heart and mystery of the thing. It's when I come to the heart of the thing--to the center and the mystery of what the thing is--that I come to the moment of free and fruitful enjoyment. My poverty releases my spirit and my spirit breaks forth. I enter into and transform and bring to life whatever thing I touch. My poverty draws man toward great and abundant joy in things through detachment and reverence. Besides people and things reality is encountered in the form of events. The lover of life experiences events with a loose, playful, graceful spirit. We are confronted with all sorts of events---everyday. Events of nature: a storm, headache, double chin, expanding waisdine, gray hair. And we are confronted with the wonderful and fearful events of culture: change and growth and decay; and power and militancy and reactionary, traditional-ism; institutions and structures and systems. The death lover in me stands before events of change and growth, for example, with fear and suspicion--somewhat cold and calculating, overcautious and hesitant. When I move I move to control and enforce and restrain and master. For this I have need of power so I invoke "law and order." The death lover stands before events with a sense of fate and despondency. The life ldver is called to newer and greater and more profound life. by events of culture and nature. The profound reverence the life lover experiences for events is beautifully manifested by. vowed obedience and is a very precise alternative to death-by-power. Obedience means, fundamentally, .my reverence for events. Obedience means I am in communion with the deepest and most hidden and secret meaning of events-by listening. To obey means to quietly discover and listen to a secret. When I listen to reality I am born, raised up, and brought to life. Not drugs or inter-personal dynamics--but obedience--expands my con-sciousness, extends my horizons, uncovers my depths, brighten my vision, enables me to stand tall. When I listen to the mystery at the heart of a cultural or natural event I come into touch with myself at a new level, with the secret at the heart of the event itself, and ultimately and finally into touch and consciousness of the Lord Godmpresent and acting somewhere and somehow in the event. Each event then--when I am a lover of life--each event is a sacred event; a salvific event; redemptive. There is no event, no change or in-stitution or structure or sickness that is unholy. An event is not unholy. Unholiness is when I enter into an event in an unwhole or death centered manner. The obedient person is so much in love with life that she consecrates herself, vows to listen to the deepest voice of life all around her. She submits herself to the voice of reality in her culture and in nature in order to foster unity and reverence and serenity in the world. This listening experience of obedience is altogether different ~om the controlling experience. Listening is expecting.Controlling is handlingmtill there isn't any life left.' Neither of these attitudes toward reality comes in a pure form. In other words, the pure form of death lover or life lover is rare. The pure death .lover is insane. The pure life lover is a saint. Most of us average people are a blend. What matters is that I know and am aware and discerning of both movements within myself. Becauge of the profound need in our culture, and for the preservation and enrichment of the truest values of the society itself, and especially by the very real but simply unexplainable mystery of God calling me and touching my life in the way He does--I am one whose way is meant to be an alternative. I am consecrated to life in the midst of death, poverty in the midst of plenty, celibacy in the midst of pleasure, obedience in the midst of power. This is my call. It is a profoundly personal experience of the living God forever calling me to abundant life, forever faithful to me. I cannot ex-plain my call to another. I am able to describe some moments of it--but never explain it. It is mystery. I can only live it. The deepest moments of life are always born and unfold in mystery. But forever, somewhere in VOLUME 29, 1970 ÷ ÷ ÷ RL~VIE'~ FOR RELIGIOUS 2O6 my heart, I know well I am called by One who is faith-ful. His call to me is enduring. I experience His fidcli:.y as well and as really as my own infidelity. I may repress my call, cover it up, run from it, hide--but forever it is my experience to be called to center my life prhnarily and consistently around the living God. In fai,h and quiet readiness and humble awareness I am able to do this. In a predominantly technological and function cen-tered culture my religious life, then, individually and institutionally, is a radical departure from the system and the establishment and superficial values and struc-tures. "Radical" means "deep within" not "way out." Religious life is truly radical. By centering life (in this machine and man centered world) primarily and con-sistently around the Lord I take a radical stand toward reality. A function centered culture has its special at-titude toward reality. It prizes and gives priority to pos-sessing things, pleasing people, controlling events. To live in the midst of things with an attitude of poverty, and in the midst of people with an attitude of celibacy, and in the midst of events with an attitude of listening says in a radical way to the members and institutions of my function centered culture that there is another way, that there is an alternative. The religious is the alternative. She offers love of life as an alternative to death centeredness and ultimate religious meanings as an alternative to superficial and' peripheral meanings, and releases the Spirit as an alter-native to fixation on the material: God centeredness as an alternative to the merely humanitarian. This life may actually appear a bit too radical, too threatening for a culture so permeated and centered around values of possessing things, pleasing people, and controlling situations, and consequently may draw a kind of ridicule. The culture may do to us what we find our-selves doing to whatever we can't cope with. We either don't see it or we ridicule it. When this happens it be-comes quite difficult for certain personalities to remain available and receptive to the mystery of poverty, celi-bacy, obedience. They want to "rename" the experience something else, or explain away the mystery of religious living, or so rationalize their life that they become un-able to remain faithful. I may be tempted to question my call and to shift m~t centeredness to what is super-ficial and peripheral. To go on living, however, and to become the gracious recipient of misunderstanding and ridicule bestowed by a function centered culture--to be chastened and purified and to endure the ambiguity of it all--this is the "price" as Kierkegaard says of "willing one thing." The One Thing---or the One the religious wills is Christ Jesus. I make my willingness explicit by my vowed reverence for reality, and this very reverence is a profound alternative to the death and violence that thread through a culture where values are primarily and consistently functional. Religious community is a beautiful means of fostering and sustaining, religious centered life and discovering and manifesting the most radical and religious mean-ings of life. Religious community is radically different £rom other kinds of community just as religious centered living is radically different from function centered living. Reli-gious community is "where" religious life and centered-ness are born and sustained and enriched. Religious community is where we provide a home for each other and room for each one to be a special individual, where we joyfully engage ourselves in Christ's life and call each other to life and urge each other to go through the Pass-over togethermthe ultimate experience of life. Religious community is where we transform the life and attitudes, where we "expand the consciousness" of each other, where we are purified and healed and transfigured, where we enable each other to live as uniquely and fully as possible. Religious community is where each of us is marvelously engaged in telling one another the good news, inspiring each other to uncover the living God dwelling in her own heart, calling one another to un-cover her religious heart by her own special presence, encouraging one another to be a special individual and to share with each one in a grand variety of ways one's own special religious experience. Being together in religious community is being together in Christ. Christ is the center of our religious life, so together we initiate, form, and sustain a Christ centered life. We speak to each other by our religious living together: "Keep in mind Jesus Christ." In religious community there are all sorts of room for tremendous diversity--diversity of personality, inclina-tions, cultures, races, expectations, ages. Wonderful unity is born out of this diversity. Religious community is a heartfelt experience of Christ initiating and accomplishing redemption in me. I need His touch of redemption in my doublemindedness and indecisive conformity to peripheral values. I am inclined to betray life, to shift from religious to less ul-timate and radical living. But in religious community my sisters urge me out of darkness and death and sus-tain me in light and life. This fills me with a sense of joy and enables me to speak my courageous "yes" to live life religiously, to unfold my attitudes of expectancy and enthusiasm for life, my roominess and fxiendliness, VOLUME 29, 1970 207 ÷ 4- ÷ REVIEW FOR REL;GIOUS 208 my pioneering and prophetic spirit. Religi6us commu-nity gives my spirit direction, inspires me to face God and my sister and fellow man as an individual of great peace and inner unity and decisiveness to life whole-heartedly. My sisters call me toward the Unknown. They name me "sister" and ask me to share with them--not just what is external, but the hidden treasures of my heart. I need their light to quicken my desires and their help to form my consciousness and their inspiration that I may be graced with the ability to leave life alone and not overhandle and extinguish the breath of any living spirit. Religious community is where I make a home for my sisters and communicate to them the radical and ulti-mate meaning of life and my own radical consecration and identity. Religious community is life centered but not the center of life. When the community is actually religious the Lord God is our one Center. Community is a means of initiating, forming, and sustaining our God centered life. The purpose of religious community is to speak "Father, . Son," "Spirit"--to say to each participant: "K, eep in mind Jesus Christ; keep in mind your life center." If the community "says" anythingelse it is not religious community. If the community claims to be religious but in reality says: "I am the center of life," it lies and cheats and creates confusion and becomes more dead than alive. Religious community is reaIly meant to say--very simplyPto all its members: "Pray"; "be holy"; "be alive to the call of God in Christ jesus." Members of our culture who feel the call to live more radically--artists and students and black people-- look all about them for alternatives. When they look toward the establishment they see power, greed, pleasure. What are the alternatives? Where are they? Or rather-- who are the alternatives? The celibate me is a radical alternative to a. passion centered and pleasure centered culture. The poor me is a radical alternative to a pos-session centered culture. The listening, obedient me. is a radical alternative to a power centered culture. I betray the brightest, most creative and sensitive and radical people of my culture when I betray my poverty and replace it with preoccupation and fascina-tion with budgeting, clothing, entertainment, traveling. I betray these same people when I replace my obedience and creative listening with a preoccupation and fascina-tion for management, control, manipulation, domina-tion. And I betray them when-I substitute my celibacy with preoccupation and fascination with personal corn- fort and appearance, with pleasure, popularity, and maneuvering to be "in." A second remark by way of conclusion concerns replacements for the living God. There are all sorts of replacements. We e~ich have our own preferred variety, our own little gods and golden calves and plastic idols. One of the golden calves is humanitarianism. In place of Christ at the center of my life I put myself and humanity. In place of consecration I put commitment; in place of prolonged contemplative prayer, endless drawn out dialogue and interpersonal relationships; the institution and mass identity in place of the individual's uniqueness; majority rule in place of self-determination. In place of self-surrender I put self-consciousness; in place of life, death; in place of spiritual reading, study ~ind learning and the daily paper; in place of liturgy, secular celebrations; in place of intuition, measurement; in place of asceticism, ease; in place of mystery, proof; in place of recollection and withdrawal, overinvolvement; in place of the unknown, the' known; in place of dis-cernment, public opinion; in place of faith, ration-alism; in p/ace of insight, behaviorism; in place of re-sponsibility, conformity; in place of internalizing and personal appropriation, objectification; in place of in-spiration, explanation; in place of decision, discussion; in place of celibate community, personality compatibility; in place of harmony, specialization; in place of spiri-tuality, sociology and psychology; in place of spiritual direction, group dynamics. My fascination with nature may even become a re-placement and substitute for the living God. The touch of nature, the beautiful and artistic may well dispose my heart for the Lord God--or may become a substi-tute. Theology may become a substitution or replacement for spirituality. They are quite unalike., as different as Karl Barth and Thomas Merton, as different as Tan-querey and Teresa of Avila. Another golden calf is the crowd--which becomes a major replacement or substitution for religious com-munity. The crowd is the great killer of life and prayer and wholeness; the great and gigantic intruder upon the ground of the Lord. Crowd is different from reli-gious community. Community which is religious ini-tiates, fosters, sustains religious centeredness. The crowd protects me from the most radical depths of meaning because it deprives me of that authentic aloneness and true individuality necessary to go very deep. Crowd squeezes the life out of me and becomes a divisive and shattering force against my consecration. It is especially the task of the religious in the culture ,,L~,~ ~09 to be radically set aside from the crowd, to become an alternative and to inspire the peaceful individuality of the others. The religious is the one who is able to be profoundly alone and profoundly related to others. She is able to stand, to live outside the crowd around her by uncovering the uniqueness of her own life and re-specting the life of the other. The celibate religious stands in the culture, in the midst of men, as the one so consecrated to life that she refuses to exchange her cen-teredness around the Lord for assimilation and death in the crowd. I betray my call and my religious community and the entire culture whenever I avoid or repress or replace commtinion with the Lord God with any other com-munion. Religious are meant to stir up loftiness and great spirit and dignity and grace so that those who look upon religious life, even for an instant, may straighten up, throw their shoulders back, and stand tall because they have found life abundantly. Religious are meant to say to the culture in which they live: "Receive the touch of the Lord and live. Do not be overtaken by death." ÷ ÷ ÷ ~.~ter Ma~ F~nn REYIEW FOR RELIGIOUS 210 EDOUARD POUSSET, s.J. Human Existence and the Three Vows The Gospel texts* contain a threefold call con-cerning the kingdom: chastity, poverty, and the humble service, of others in obedience to the Father. Every Christian must necessarily reach a point where he real-izes that he is personally involved in this call and that he must, within the limits of his own vocation, conform his life to it. When this call makes itself heard in a man's life it penetrates to the very heart of his existence and invites him to make what can only be described as a staggering conversion. Everything that counts for a human being is, in fact, directly involved: marriage and a family and the possessions which his work and his freedom of action obtain for him. Whoever hears this call is obliged to reorientate his life and it can happen that a man will go so far as to renounce, . through a death and resurrection which transform him, the essential values of his existence: ¯. there are eunuchs who have made themselves that way for the sake of the kingdom of heaven. Let anyone accept this who can (Mt 19:12)¯ . sell all that you own and distribute the money to the poor, and you will have treasure in heaven; then come follow me (Lk 18:22). ¯. anyone who wants to become great among you must be your servant, and anyone who wants to be first among you must be slave to all (Mk 10:43--4). It was in this way that all forms of consecration to the Lord which include the vows of chastity, poverty, and obedience were born in the Church. These three vows do not in any way consist in marginal practices and devotions. Chastity renews the heart out of love for God and creatures. Poverty establishes a new re-lationship between man and the riches of this world. ¯ This article was first published in French in Vie consacrde, vol-ume 41 (1989), pp. ~-94. The translation was made by William Russell, S.J.; St. Joseph's Abbey; Spencer, Massachusetts 01562. 4" Edouard Pomset, S.J., is professor philosophy at Lea Fontaines; ~O-Chan-tilly, France. VOLUME 2% 1970 4. 4. 4. Edouard Pou~set, REVIEW FOR RELIGIOUS Obedience converts the desire for power and by so doing initiates man into true [reedom. The wows are man's very existence as it is lived out. in accordance with the death and resurrection o[ Christ.1 That is their greatness. But the renunciation which they entail has so direct, an effect" on the living sources and, the very structures of existence that today many are asking themselve.s if they do not doom those who pronounce them to live a life which is inhuman. And let us be honest about it, thi~ is a risk. What are these living sources, these fundamental structures of man's very existence? What does the gospel call to perfection entail? In what way are the vows a risk? How does someone live the vows? How can the risk involved be overcome by dying and being resur-rected jn Christ here and now in this world? Human Existence Man makes his appearance on the scene of life and advances in existence by a triple dynamism which un-folds in three essential activities. By means of these activities h~ develops a human s6ciety and thereby comes to understand what he is. First, there is the amorous desire which directs a human being towards his counterpart: man towards woman and woman towards man. It is this desire which is at the origin of the conjugal and familial society. Secondly, there is the power to transform and ap-propriate for oneself the natural universe which is the extension of one's body. By his work a man takes possession of this world and establishes' an economic society iri which the relationship between all the mem- XThis definition presents a difficulty, namely .that of being ap-plicable to every Christian life and not restricted to the religious life as such. Nonetheless, inasmuch as we are attempting to situate the religious life in its relationship to human existence in general and not to the life of Christians who are not religious this difficulty is of no consequence in this context. Those who would like a more precise treatment of this point may wish to consult Karl Rahner's article, "La thfiologie de la vie religieuse," in the collec[ive .work, Les religieux au]ourd'hui et deraain, Paris: Cerf, 1964, pp. 53-92. The fullness of Christianity--the perfection of love for God and man-can be attained without the vows. But religious life, because of the renunciation which it entails, "makes apparent in a very evi-dent manner and incarnates in an obje.ctive reality the faith in the supernatural grace of God which transcends this world." It is quite true that a Christian who marries, possesses his goods, and enjoys his independence can integrate the values of this world in a life of faith and thereby reach perfection. But because his existence (mar-riage, wealth, freedom) already has a value discernible by this world, independently of faith, "it does not make the transcendence of grace and faith evident in such an impressive way" (pp. 79 and 8~). And this is exactly what religious life accomplishes. bers strengthens the individuality of each one and each one's individuality strengthens the relationship which exists between the members. Thirdly, there is the desire to be independent, which is man's way of asserting his freedom when confronted by his counterpart, and his ability to conduct himself rationally. This desire is at the origin of the political society where interdependencies take shape which are the conditions of each one's freedom. Man is a being of nature, he is part of nature, but he is not, as is the animal, merely immersed in nature. He is consciousness, which implies that he can stand up to nature, look upon it as the object of his under-standing and his action, and so dominate it. A careful analysis of the relationship which man maintains with the world by sensible and intellectual knowledge would show that he is able to hold his own with everything that exists: the earth and sky and all they contain as well as what they cannot contain. The universe is his property, the object of his consciousness, and it is his vocation to make this universe---even though he is com-pletely exiled from it when he first appears in the world--his own. When he has emerged from nature, all of nature has at one and the same time been gathered together in him and remained entirely ex-terior to him. Both present to and absent from him, the universe is for him the object of a fundamental desire. And this sitiJation renews itself each time a human being is born. An infant is different from an animal in that the latter has particular, selective in-stincts, whereas the child reaches out for everything and puts it in his mouth. Everything is his. Because he is desire, the human being is desire to dominate and possess. But by coming in contact with others and experiencing the things of nature he is forced to adjust this desire both to the resistance he discovers in things and to the comparable desire he finds in others. The master finishes by finding his own master and .at times he even finds him,. in the servant he first sought to enslave. The oppositions and the struggles result in humanizing men by bringing them. little by little, to know themselves~ for what they are, to respect one another, and to get along with each .other. But because, he is desire, the human being, at the same time .as he is desire to dominate and to possess, is also the secret aspiration to find in another a subject simi-lar to himself who recognizes him without being forced 2 To I~ow onesell (se reconaRre): a precise phrase whose meaning is very strong. By mutual recognition each one sees and appreciates in the other what he is and even contributes to the creation of this value within him. 4. 4. the Vows VOLUME 2% 1WO 21~ + ÷ Edotmrd Pousset, S.]. REVIEW FOR REL|G[OUS ~14 to do so and who enables him to exist as subject as well. Without this aspiration no mutual and brotherly recognition would result from the play of forces and violence. It is this aspiration which, coupled more or less with the desire to dominate and to possess, sets man and woman in motion one towards the other: Man and woman are drawn by their very desire to seek in the other the subject, the 'T' which is able to affirm their own subjectivity, so that their harmonized reciprocity must converge in union . If man and woman succeed in giving themselves in a gift of mutual and equal assurance they can then embrace and merge in an act which establishes their unity? We have all known engaged couples and we know only too well to what extent the meeting between a young man and woman and the promise which they make one to another can transform them and develop in them potentialities which were hidden up to that time and cause them, as it were, to blossom. An un-questionable sign that they are, one for the other, be-coming more human. The relationship between a man and his wife results in the conjugal and familial society. By the union of the sexes the desire of the human being to possess nature and be recognized as a person by another person is fulfilled in a way that is partial and yet which takes the form of an intense communion. What con-stitutes the attraction of this relationship is not so much the pleasure, in the trivial sense of the term, but rather the intense communion with nature and with men. By his body each spouse recapitulates for the other all of nature, and this body is at the same time a free subject who gives himself to another subject whom he recognizes as being worthy of this gift. All the devia-tions and all the failures which can be blamed on the desire to dominate and to possess which is mixed in with the love drive do not erase the grandeur and the beauty of this mystery. Man and woman come to know one another and out of their union a child is born. By him they become father and mother. Paternity and maternity are not added on to their respective beings much like a particu-lar and accidental function; it is a re-creation of them-selves by themselves, and by their child. By this re-creation man and woman reach the fullness 6f their masculine and feminine beings, and no one who has seen a young mother bending over the crib of her little child or heard a father announcing the birth of his son could ever doubt this. All those who have 3 Gaston Fessard, "Le myst~re de la soci~tfi," Recherches de sciences religieuses, 1948, pp. 168-9, and again in L'actualitd historique, vol-ume I, Descl~e de Brouwer, 1960, p. 164. consecrated themselves to the Lord by the vow of chastity know these things, they think about them-- at times with nostalgia--and they would like to be no less man and woman, within their own vocation, than their married brothers and sisters. Nevertheless, we must not lose sight of the fact that the relationship between man and woman con-ceals an antinomy: that of love (the disinterested de-siring of good for the other and the hope of being recognized by him) and that of selfish desire to domi-nate and to possess for oneself. In marriage this antinomy is resolved but by a fragile balancing which is easily put into question. However successful family life may be it is the success of a particular group. Even harmonious--supposing they are so--family relation-ships retain the stamp and the limits o[ their origin: a biological generation which, of itself, produces only the particular bond of blood. But the human being requires a more universal society so as to become fully himself; this explains why the child once grown up leaves the family circle and enters a larger society, that of work, where he comes in contact with other men. This transition is brought about by a necessary movement: even before he experiences the narrow-ness of the family circle man must work to live and this work gives rise to relationships which are more universal than those of the family. To work is to confront and transform nature so as to take exclusive possession of it by adapting it so that it becomes one's own. Whether it be the first gathering together of things by the cave man or the building of a space capsule it is always man appropriat-ing nature, By his work he procures the goods which satisfy his needs (consumer goods) and which extend his individual body into the world (tools, equipment). This appropriation of the world by man is not only r~ecessary for his sustenance; the strengthening of his individuality depends on it as well. Even supposing that he has what he needs to satisfy his animal need to eat and drink, man, without his house and the objects with which he fills it, without the tools of his work, would scarcely be a man at all. He needs to possess these things so as to reinforce his existence in the world. Without them he is a poor creature indeed. Step by step he must possess the entire universe. The world, t~ansformed and organized by work and tech-niques, is man's body. To make the world and its riches one's own is a human act as spontaneous as it is necessary; it stems from a need, itself as undefined as the desire behind it. It is this need---the limitless ÷ ÷ ÷ VOLUME 29, 1970 ÷ ÷ ÷ Edot~r. , d Pousset, REVIEW. ~FOR ,RELIGIOUS 21,.6 multiplicity of needs and their satisfaction--which gives birth to the economic society. By means of his work man extends his intelligence and his strength .into a produ.ct Which he fashions as he distances himself from nature. This produtt, the re-sult of his work, is at first exterior to him, but in a second time it must return to him in one way ,or an-other so that he might consume it and thereby satisfy his needs. This is the circuit which takes shape: work stemming from a need; the producing of an exterior object; the appropriation and satisfaction of a need by consumption. But as he works within this circuit man comes into contact with other men as well as with nature and these men, in turn, are also at work. Their meeting gives rise to an indefinite and indefi-nitely more complex development of this circuit: in-stead of consuming the product of his work directly he exchanges it for the product of another. Exchange is a factor of progress and by it, so long as one is also a producer, one can obtain things under the best of conditions and at the lowest costs. The more a society develops the more the rate of exchange is intensified within that society and the contrary is equally true. But the desire to dominate and possess which is at the very heart of man enters into this circuit of produc-tion and exchange and throws of[ the mechanisms thereby causing all sorts of disorders and frustrations to the detriment of one and all and even to entire classes of society. This desire is at the root of the social conflicts which periodically disrupt the life of a nation. No economic system has yet found the solution to the contradictions which arise within human activity. When a solution is introduced at a given point, as in the socialist system which deprives private property of the means of production, difficulties spring up at some other point. The economic sodety does not possess the means of resolving the problems it generates. In addition, the economic society' exists only Within another .sphere, the political society, which comes into being as a r~sult of the relationship of one man ~o another. Man, as he emerges 'from animal nature, comes in contact with another "man and a domination of one over the other is the consequence of their encounter. WithOut this dominatiori of a "master" who forces his "slave" to work, the elementary needs which the hu-man being feels would have led him only so far as to~ instinctively gather up things or to hunt and this would not have been enough to draw him out of his animal nature. If the young schoolboy was not~ obliged by his teacher .to make straight strokes beiween the lines of his notebook or to decifer the marks in his school book he would never do much more than scribble, he would never learn to read and write and he would not become intelligent. At the root of all human and humanizing activity there is a discipline, a law, either one which man's reason imposes upon himself once he has become reasonable or one imposed on him by an-other in those areas where his reason has not yet at-tained full competence or efficiency. When a man comes in contact with another, author-ity is made apparent, as is obedience. The one and the other are necessary for the development of ]reedgm which is, in the final analysis, the value with which the political society is chiefly concerned. Whether it is a question of a band of thieves or a group of disciples which a saint gathers about himself, the authority of the leader is asserted and accepted as a fact. It is then legitimized by the feel and concern for the common good of the group which is evident in the person of the leader. This will be the very basis of the obedience of the members of the group. The dialogue between leader and subordinates stems from this mo'tivation" of the common good, and it is this dialogue which defines the obligations and rights of each one. Thus the flee dom of each member keeps pace with political society as it develops, whether it be a gang, a clan, a nation, or an empire. It is in political society that the desire of each one to be free and responsible for his conduc( takes shape. This determination, as in the case of the love drive and the act of making the world one's own, comes from the very depths of man, from what I have referred to above as desire. It is inalienable and s6 powerful that it is capable of setting in motion entire peoples fighting for their independence, for. and against anything and everything. It is good in itself but it can deteriorate both in an individual and in societies into a desire for power and a sense of pride which affect political relationships more or less seriously and at times provoke the most violent of conflicts be-tween individuals or peoples. Such, summarily analysed, is this third sphere of human experience, that of the relationship of man to man as he is taken as a human being independent of the man-woman distinction. It is the political society which attempts to integrate with-out destroying and to unify without confusing the two preceding spheres: the family and the economic so- .ciety. Amorous desire, the power to appropriate the uni-verse for oneself, the determination to be independent, free, and responsible are three "drives" which can giv, e birth to three passions or sins: the inordinate desire of the flesh; the thirst for riches and for self; the desire. t ././././~. l,'otus VOLUME 29,~1970~. ~ '" . Edouagd Pousset, $.]. REVIEW FOR RELIGIOUS for power and pride of spirit. The gospel call is not only addressed to these three capital sins, however, but reaches us at the very heart of our existence, inviting us to live according to the paradox of death and resurrection and thereby to go beyond ourselves towards the Love which is the life of the Holy Trinity. The Gospel Call The gospel call to chastity is one addressed to all. Some live chastity by remaining single while others-- by far the greater number--live it within the ~amework of a monogamous and indissoluble marriage. On this point Christ. preaches more by His silence and His own example than by what He has to say. Yet He also speaks of it in these terms: . there is no one who has left house, wife,¯ brothers, parents or children for the sake of the kingdom of God, who will not be given repayment many times over in this present time and, in the world to come, eternal life (Lk 18:29-30). These words were first addressed to a man who had heard Jesus, the messenger of the good news, and who in turn desired to be God's herald. He had to be ready to leave everything at a moment's notice for the sake of the kingdom. "Because of my name" Matthew writes. This phrase from Luke quoted above sums up what is essential: to follow Jesus for the sake of the kingdom which, for some at least, includes the two conditions of detachment and freedom of action. In another pas-sage of St. Luke we find a similar warning but in this instance it is worded in the form of a far more general requirement: "If. anyone comes to me without hating his father, mother, wife, children, brothers, sisters, yes and his own life too, he cannot be my disciple" (Lk 14:26). And our Lord adds: "Everyone who divorces his wife and marries another is guilty of adultery and the man who marries a woman divorced by her husband commits adultery" (Lk 16:18). Finally, at the conclusion of his teaching on the prohibition of divorce which so puzzled his disciples, Our Lord sets the price even higher when he speaks of "eunuchs who have made themselves that way for the sake of the kingdom of heaven. Let anyone accept this who canV' (Mt 19:12). Some have supposed, perhaps rightly so, that Jesus was referring to examples familiar to His listeners, John the Baptist for instance. They ask themselves if, in this comparison, He was thinking of perpetual con-tinence. Are we reading into these texts if we find in ¯ In parallel texts neither Matthew nor Mark make mention of the wife. them what Christ taught about the freedom r.equ, i~ed,, for following Him? Or does this interpretation take the edge off the point of our Lord's statement? J.-P. A,udet, who is not one to exaggerate the meaning of texts, asks himself these very questions and finds it ,preferable "to consider that Jesus was effectively thinking of the free choice of perpetual continence." 5 In the light of the example of our Lord tradition has interpreted this declaration as a. call to religigus chas-tity kept for the sake of the kingdom. Though the call to poverty recurs in numerous tex~ts, it appears at times to be addressed to very few: "If you wish to be perfect, go and sell what you own and give the money to the poor, and you will have treasure in heaven; then come, follow reel (Mt 19:21). And yet this call is re-echoed in a warning against riches which is addressed to all: "How hard it is for those who have riches to make their Way into the king-dom of Godl" (Lk 18:24). In their primitive context these calls and warnings are to be understood as con-ditions for greater freedom necessary for one who car-ries the good news to others. They do not imply the condemnation of riches, even if they do underline the possible obstacle riches can be for those who hope for the kingdom. These calls become, in other passages, very general requirements which have to do with every disciple: Sell your possessions and give alms. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can reach it and no moth destroy it. For where your treasure is, there will your heart be also" (Lk 12:33-4). One must be careful not to hoard: "Watch and be on your guard against avarice of any kind, for a man's life is not made secure by what he owns." (Lk 12:15). Free with regard to the goods of this world the disciple abandons himself to providence: "But you, you must not set your hearts on things to eat and things to drink . Your Father well knows you need them" (Lk 12:29-30). Poverty is not sought out for itself; it is desired for that confident abandonment which prepares us for the intimacy of the kingdom. By poverty man becomes like unto God, a child o[ the king-dom; he follows the lead of the Son who is supremely poor (and thereby rich) in His relationship to His. Father. Because of one's poverty which makes~ him a child of the kingdom the hundredfold is repaid him here and now. As regards obedience, which is not the object of a for- ~ J.-P. Audet, Mariage et cdlibat dans le service pastoral de l'Eglise, Paris: Orante, 1967, p. 58. . ¯ . 4. 4. 4. Existence the Vows VOLUME 29,,1970 . 219 mal call in the gospels, it is, as seen in the Son of Man, the very heart of His mystery: "My aim is to do not my own will, but the will of him who sent me" (Jn 5:30). But the will of the one who sent Him was that the Son give His life for many: "For the Son of Man himself did not come to be served but to serve, and to give his life as a ransom for many" (Mk 10:45). He calls to a service which He Himself has fulfilled in obedience to the Father: to become the slave of all as He did whose "state was divine, yet., he emptied himself to assume the conditions of a slave., even to accepting death, death on a cross" (Ph 2:6-8): You know that among the pagans their so-called rulers lord it over them and their great men make their authority felt. This is not to happen among you. No, anyone who wants to be-come great among you must be your servant, and anyone who wants to be first among you must be slave to al'. (Mk 10:42-4). This is how a man enters into life: "I have come so that they may have life, and have it to the fulF' (Jn 10:10). By religious profession this threefold call becomes the institutional norm of those who are called to this vocation.6 But confronted with what man is ac-cording to the dynamism of his nature, namely desire, the power to dominate and to possess the earth, and the determination to be independent, this gospel call institutionalized by the vows raises a problem felt very keenly in our times. Is it human to renounce the carnal expression of love, to renounce all goods, and to submit one's will to the power of another? Does the renunciation called for by the Gospels succeed in opening man up or does it accomplish just the opposite by imposing frustrations, on him? The Risk Involved in the Vows If the renunciation spoken of in the Gospels leads to a resurrection in this world it will be seen that it e Even if life in a religious institute is not the vocation of all, the renunciation called for in the Gospels does concern everyone in that all are called to perfection, to the kingdom of God, and to love, Man and wife, as they enter into a fruitful union and thereby collaborate by marriage in the creative work of God have to make their way as Christians towards the resurrection. They must be attentive to the grace which will perhaps predispose them and permit them to un-fold by choice, here and now, into the life of the Kingdom "where men and women do not marry" (Mk 12:25). Even those whose voca-tion is to make the earth bear fruit and to organize existence in this world are invited to become poor with Christ who was poor. Finally, in accordance with the diversity of states of life all Christians have to share the mystery of the Son who "'emptied himself., even to accepting death" (Ph 2:7-8) by living in such a manner as to make it apparent to all that they are disciples of the Master who "did not come to be served but to serve" (Mk 10:45). re-creates man and that it will not work against him except insofar as it enables him to be fulfilled over and above what he might have otherwise attained. But does this renunciation spoken of in the Gospels actually lead to a resurrection here in this world? Isn't it, for many who have embraced it, merely putting up with a num-ber of frustrations? Isn't it rather a question of slipping into and getting bogged down in mediocrity? Faced with this question one can first point out that the human being becomes human only to the extent that he exercises a certain interior asceticism over his spontaneous drives and converts their instinctive vio- ¯ lence into reasonable behavior. Without this the love drive, the power to make the universe one's own, and the desire to be independent are neither human nor hu-manizing. Yet it is quite true that the renunciation of the Gospels goes beyond this interior asceticism. Not only does it discipline nature, in a sense it contradicts it: to die so as to be reborn, yes, but to die, and in a very radical sense. If this is lived out in an awkward fashion it can give rise to harmful repressions and frustrations. This is the risk involved in the vows; this is why they are sometimes said to be "inhuman." But this does not tell the whole story behind the vows and the renunciation requested in the Gospels. If such were the case we would be left with the as-surance that they are both bad and harmful. Nor is this, generally speaking, the initial experience of those who embrace the religious life.7 But it is one aspect of the truth; it is a moments in Christian growth and development as the experience of religious life shows us when the daily ordinariness is felt over a period of 7 Most young people who respond to a call to a religious or priestly vocation experience their consecration as a fulfillment rather than as a profound contradiction or frustration of their being. Generally speaking di~culties arise later on in their religious life. s,,Moment,, implies a "stage" or "point" within a development. What is characteristic of a "moment" is that it contains all the re-ality which a development will eventually produce but without as yet making it apparent in an adequate way. Reality at this stage is seen under one or several of its aspects but not as yet in its totality. Therefore at a given moment when the renunciation spoken of in the Gospels and the vows themselves are felt to be "inhuman" we have an example of a partial truth overshadowing a more complete one: that the vows do not contradict man's fundamental dynamism except insofar as they enable him to outdistance this very dynamism and so fulfill him in a higher order of reality. To the extent that the religious will enter into this higher order of reality the more clearly will he recognize that the vows, far from being inhuman, are actually eminently humanizing. In certain periods of crisis or de-pression this more total truth can be entirely obscured. At such a time the partial but very real aspect of the truth--that the vows contradict human nature and can in a sense be said to be "inhuman" --is sometimes felt very acutely. the Vows VOLUME 29, 1970 221 Edouar d : Pousse t, REVIEW. F.O.R RELIGIOUS 222 -:years, when one finds it difficult to accept events, situa- ~tions, others, and even oneself, when disappointments .and deceptions begin to weigh on us. But this reality is. no scandal. For. those 'who have experienced the ups and. downs of their religious existence it is, in a sense, liberating. One can actually profit from such an ~experience by carefully evaluating it and seeing it as it ~eally is: limited, partial, and always there in the background. . This "inhuman" side o[ renunciation and the vows is especially noticeable when one confronts the celibate religious with the essential dynamism which draws man and woman one to the other and which finds its ¯ growth in the unity of a fruitful love. In the marriage .state ,perfectly happy lives are, without doubt, less numerous than those would have us imagine who are :sooyery alert to the failures or half-failures of religious life and who place, the cause of these " failures squarely on celibacy. It is nonetheless true that when we ~consider the physiological and psychic make-up of man .and woman, human love and its carnal expression .oppear as both the means and the goal of their ful-fillment ¯ here on earth. Human beings develop through :relationships;. and the richest, the most fruitful, the most humanizing of relationships seems to be that of a .man and woman united in a love which generates free-dom and responsibility. In marriage even those who are not destined to enjoy "the tomorrows that sing" experi-enc_ e,, at least in the beginnings, the joy of loving and ~being loved, the unfolding of an immense hope and .fll. e certitude of having found it. When their sexual attraction, diffused up to that time, is centered on a chosen being, man and woman, by the exercise of their freedom, reach maturity and enter concretely into a di~alogue which creates an even greater freedom. Their love~ in its carnal expression, because it is pledged ac- .cording to the concrete conditions of this freedom where each one is, for the other, a permanent appeal for a gratuitous love, must of necessity rule out whatever is ambiguous and whatever causes the possessive and domi-nating instinct to weigh heavily upon it. This may or may: not be the case; love can renew itself each day or it can slip into the trite and the ordinary; freedom can either grow or, on the contrary, become an alienato i~i~': force. The precise conditions of this creation and gr.o.wth 'are, however, given' to us: a man and a woman who choose one another accept whatever a life lived t6gether .entails, the grandeur as well as the risks of a frutiful union. /OppOsed to this is the notion that one who remains celibate or who chooses celibacy deprives himself of the very means of reaching maturity. He will, in any case, probably be longer in reaching that maturity. And doesn't the universal availability of the celibate conse-crated to God, an availability which does not link him to any one person in particular, mask an escape? Doesn't it place him outside the real conditions of af-fective life?° Finally, doesn't the ,sexual drive, contra-dicted in celibacy, run the risk of being kept under control by being repressed inasmuch as it does not find, it would seem, an expression which channels it, disciplines it, and makes it fruitful in directing it to the service of a creative love? These questions are by no means merely theoretical. Religious poverty gives rise to problems which are probably not so delicate as those raised by chastity. Poverty has to do with things and reaches the human being less directly. What would create a problem today is not so much religious poverty as the lack of it. We question ourselves more about the way of living poverty than about the means of remedying eventual inconveniences. Among possible inconveniences we should perhaps mention infantilism or the failure to fully realize what is involved in money matters or at least a superficial attitude which produces and sustains ir-responsibility in matters of purchasing and budgeting. He who has vowed poverty expects and in fact receives everything from his community without for the most part having to experience the price of things directly. These are serious lacunae. They indicate that we have neglected to face up to this objective and fundamental problem: that of work and remuneration or, to put it another way, that of the exchange of specified services. A child can expect everything from his parents; but an adult, if he is to avoid falling into infantilism, cannot expect unlimited services without asking himself the question of reciprocity and remuneration, the question of ,paying back. Money, in this sense, is not seen in a sinister light. It is a precise and very respectable in-strument of adult behavior. A poverty which would keep the religious on the outside of financial problems would be quite vain and perhaps even ambiguous, especially if it were based on a contempt for money. Poverty at times gives rise to another inconvenience. It consists in asking one's superior or his or her delegate ~A psychoanalyst asks this question: "How can we speak about the affectivity of someone who has put himself in a position where he will not be affected by anything or anybody?" Even though his question does not correspond exactly to the reality of the situation it does serve to focus our attention on still another aspect, that of the celibate consecrated to God who is not dependent upon a loved one--husband or wife--who might eventually betray him. .4, E~istence and the Vows Edouard pou'sset, . Sd. REVIEW ~FOR REI.IGIO~J~ :224 .fbr; everything and a bond of dependence is thereby created: poverty of dependence. If this dependence is strict and experienced down to every detail and for things insignificant in themselves it can result in a minuteness and a niggardliness entirely opposed to gpiritual freedom. To be able to pay for what one finds pleasing or what answers .a need favors a certain autonomy of the person which is in line with the human order of things. Close dependence on this point with regards to another can conceal a repressed and petty enviousness completely lacking in dignity.1° As regards the vow of obedience it too, as in the case of chastity, reaches the person at the heart of his human 'existence. Some, dreaming of a fraternal society with-out a "father," do not understand that a human being cannot become himself and assert himself without a relationship of authority. Such people look upon the vow of obedience as one of the most inhuman of aber-rations. But even when One admits the necessity of authority and of interior asceticism for converting instinctive drives, the vow of obedience, inasmuch as it pushea this asceticism to the very renunciation of one's own will, will seem to go too far and fall,, by excess, into something inhuman. Such a person will be unable to see that the sacrifice of one's will makes us die so ag 'to be reborn to the will of God, to the will to at-tain the kingdom of love where each one is truly him-self, above and beyond that which he might want very much. But if the secret of this death and resurrection is not clearly seen it is because it is something difficult to live. Because of their deficiencies religious are fre-quently the cause of the objections formulated against 'their way of life. It is so difficult to live freely accord-in~ g to the spirit of the kingdom of God in complete renunciation of one's own willl It is so very difficult to 'die to self so as to be rebornl Quite a few of those whb have made the vow adopt a middle-of-the-road solution~ which lacks both human and religious truth-fulness. Some, in fact, take their obedience lightly and .SO put themselves in a false situation. Others enter ¯ materially into the behavior required by obedience or tolerate a type of guardianship and even at times con-. form themselves to the will of superiors but without being able to renounce in depth their own will and judgment. This is not what is meant by dying so as to rise again. Rather ~hey live in a state of subjection which only frustrates them. It happens that the per-sonality is more or less stifled--only a moulage is left-- 1°This is perhaps more evident in communities of religious women. ~nd if at times iio bitt~tlless is felt ~of6 often thatt not the religious harbors secret resentments. Are the vows for or against mah? On the factual level the reply to this question is not all that evident. And this very situation favors the opinion of those who consider it hazardous or prejudicial to go against the fundamental dynamisms of human existence so completely. Living the Vows As impressive as the obj.ections are which one can raise against the vows, the strength and clarity of the gospel' call do not allow us to put into question the consecration to God by chastity, poverty, and obedience. In addition, the experience of those who are living the vows does not in any way lead them to think-- except perhaps in a moment of crisis or prolonged de-pression- that they are on a dead-end street even if in terms of human or spiritual success they still have much ground to cover. They see only too well the difficulties and even the risks involved in the religious life but they do not experience them as dangers ~rom which there is no escape or as barriers thrown up along their path. Many, by far the majority, are convinced that they were not deceived by the youthful eagerness of their early years in religion and the spontaneous joy of their first gift to God. But let us consider those religious men and women who have not yet attained the heights of perfection and who have not yet penetrated into the mystery of the death and resurrection of Christ. These religious know and feel that their vows have made them men and women with hearts full of love and wills that are free. They are frank and honest in their way of thinking as they go about converting all the relation-ships which constitute their human existence in society. What type of life do they lead? In our communities many attain a fundamental ad-hesion to the will of God, one which frees them from whatever tends to imprison their human intelligence and will. They owe this freedom to their obedience. In their superior they find a presence which helps them to see clearly. On their part they reflect and explain their reasons to him and his agreement confirms them in truth. If it is "no"--and they are ready to hear and accept this "no" without bitterness---they see themselves as being caught up in the search for a truth which is, for the time being, still beyond them, one free of self, of self-affirmation, self-seeking, self-interest. They know that they are no better than anyone else; to some degree their desire for power is still a factor to be reckoned ÷ ÷ ÷ Ethx~i sote Vnocwe s~and .'. " VOLUME 29, 1970. :.:., Edot~rd Pmuwt, SJ. REVIEW FOR RELIGIOUS with and their zeal, as generous as it is, still runs the risk of being warped by an instinct to possess and to take pleasure in things for themselves. This instinct is, in their eyes, a devouring weed even if it does not spread into everything they do. They do not dramatize their situation though they know that the most contra-dictory conceptions of the world and the most ruinous enterprises take root in this very desire for power and in this appetite for enjoyment. By allowing themselves to be converted by obedience they further the canse of peace and unity among men before God. For them to obey is to enter into the action of the all.powerful Master who renounced His power to the point of be-coming a slave and once a slave He did not attach Him-self to existence, as is ordinary in the case of a servile being, but rather accepted death through obedi-ence. This two-fold action is reciprocal as well: the God who becomes human uproots all desire for power of the "master" in us who wants to impose himself, and the man who is God frees the slave (ourselves) from his subservient attachment to life and enjoy-ment. Whether it is a question of moderating their tendency to dominate a discussion and so fall in line with the superior's will or not treating themselves to a cool drink on a hot day these religious are allowing them-selves to be transformed by this double and reciprocal action of God made man which is, in act, the salvation of the world. This is hard and mortifying on certain days, though their sacrifices are not without their hu-morous side, and as they are thereby reborn they are also called to die a little. Christ said that "my food is to do the will of the one who sent me" (Jn 4:34). It is a joy which nourishes us with the feeling that we are participating in a day to day way in the very mystery of the Son of God and in His lifel At times we protest against this obedience of judg-ment and yet it is this very obedience which com-pletely converts the relationship of force and inequality which, in all authority, exists between the leader and his companions. By this obedience they share the joy of serving the same Lord together, in a friendship which draws them close to each other and makes them equal. But as long as the judgments of the superior and his brother religious have not become as one--the su-perior accepting an attentive exchange with the religious and the latter in turn making known his reasons only so that he might better enter into a plan which may not, at the outset, be his own--a relationship of domination and submission persists. The decision reached under these conditions will be one in which the religious who obeys will be changed by the will of the ~superior. but his own judgment will remain outside their re: lationship. If, on the contrary, he is able to share the. judgment of his superior, all trace of submission ,dis-appears, leaving place for the communion of the two in truth as they both see it: a communion in joy and friendship. Obedience does not always lead to this, friendship and joy which are the ultimate truth of all authority, but there are those who experience it in their communities or in their .small apostolic groups. Others are still looking for .and hoping to attain this "friendship which draws close . " It is quite, true that those in authority who are narrow and .who do. not. possess all the necessary qualities continue to create. situations which we would hope never to see agkin in, religious life; but the sufferings of those who put up with these situations in no way cancel out this joy and hope for even there where no solution is apparent the mystery of the Master become a slave who ac-~ cepted death carries on its work of life. To die so as to be reborn: that is the mystery of. obedience. It is also the mystery of poverty. The poverty of the Gospels is a prophetic call inasmuch as it is set down as an absolute requirement for .entrance into the kingdom of God. The statements concerning it are uncompromising, categoric; they, too, are but a part of an incarnation which liberates. At first glance this call does not appear to take into consideration. the building up of this world by man who must con-tinue the work of creation. Immediate, material poverty, the literal conformity to the call of the Gospels: "Go and sell what you own and give the money to the poor., then come, follow me" (Mt 19:21) will quickly knock the supports out from under those who hold to some archaic fantasy or to a form of parasitism in this regard. When he vows poverty man does not thereby escape from the conditions of a creature who has needs. If he did he would become the parasite of those who possess because they work in lucrative enterprises. Perhaps he, too, would work, but in a gratuitous way by devoting himself to an activity which would not assure the satisfaction of his vital needs. Even if the work he is doing is being done out of his concern for the kingdom of God, the. fact remains that he would not be earning his livelihood; he would have to have some-one richer near at hand so as to be able. to live in his poverty. There are those among us today who have eXperi-enced the scandal of rich religious institutes or at least of institutes whose poverty is not meaningful for our times. These religious have heard the call of the Gospels 4, Existence'. Und ,.~ VOLUME !29,, 1970 :,.;~ ' 227 REVIEW POR RELIGIOUS aga~ln but they want neither fantasy nor parasitism. They feel that there is a disinterestedness with regards to the problem of money which can be a misunder-standing of precise human obligations. They have con-formed to "Go and sell what you own" but they are also clearly aware of the content of ". then come, follow me." For them to follow Jesus in poverty is to set out on a road of patience along which one takes into consideration the conditions to which he is sub-jected by his nature as a being who has needs. If they are to follow Jesus they must first submit with dis-cernment to the economic laws of their own historical context, .a context which can and does change. By their personal renunciation--"go and sell what you own"--they are in a way prophets as was the Messiah who had no place to lay His head. By humbly accepting to bear with the machinery of an economic system they are being faithful to Jesus who lived among men. And if this system should oblige them, if not to be owners at least to enjoy social rights and to receive benefits due them because of these rights, they accept--not re-luctantly, as if it were a crack in their wall of poverty, but willingly, recognizing in this the concrete form of their condition as men. Inserted in social structures which do not allow them to be, to the letter, "the beggars of Jesus Christ"--and, in point of fact, the parasites of others--they live poverty according to their own times by submitting to a precise system of economic exchanges where rights and benefits have as their coun-terpart services to be rendered and services actually rendered, all carefully defined. And yet they still feel free to serve over and above what is required of them, gratuitously, without counting the cost. Gratuitouslyl And it is at this point that they feel they are in a way prophets of their times because eco-nomic activity and its apparent and unrelenting law of "nothing for nothing" needs gratuitousness: The practice of gratuitousness is an everyday happening. In order to extend industrial production it is essential that dis-interested activities create a flow of applicable inventions and innovations and that the market be surrounded by a network of hopes and expectations (Father Perroux). Poverty is not a technique for resolving the contra-dictions of the economic society so as to assure its good functioning. Nevertheless, the poor religious does not feel himself to be unimportant in this society. His poverty, which contradicts the spirit of profit-at-all-cost and outdistances the rigidity of "nothing for noth-ing" is, in fact, in step with the society in which he is moving. Finally, the religious discovers that it is society which allows him to have access to the kingdom of God and in addition enables him to make the world his own. Because he does not possess things as does someone who owns an original oil painting by a famous artist and valued at a considerable amount of money his poverty frees him to see, hear, touch, taste, feel, in a word "make his own" the universe of things and beings just as a free and cultured man makes his own the work of art he goes to contemplate as connoisseur in a museum where it is for everyone. Poverty creates a new rela-tionship with things. The detachment it entails creates an availability for disposing of the world according to what it is, according to its beauty rather than its mere immediate utility. In this way the poor man pos-sesses the earthl Obedience and poverty liberate man but it is chastity which allows him to taste supreme freedom. Whoever has converted desire within himself loves God for God. This love satisfies within him the need which every creature feels because of the very way he is consti-tuted, but from this moment on what was carnal desire is now ardent adoration. He loves others as he loves God and this is why his choice can be shared among many without being, divided. The vow of chastity is the vow of friendship and love. There are many men and women among us who are not yet Francis of Assisis or St. Clares who know this to be true. They have known the joy of their initial eagerness and of their first gift. There was someone sleeping deep within them whom the Lord awoke. Springtime of lovel Then they entered religious life and discovered the weight of institutions and the ordinariness of daily life. It was no longer spring, but the love they had for Jesus Christ, rehewed each day, strengthened the delicate fragility of their youth. They grew strong and re-mained young. For them--for each one of us--the first step on the road of love was the break with the world. The love of God does not admit of a sharing and so they began by giving up many things. Some will perhaps speak of frustrated affections and sexual difficulties which can re-sult but these are but mishaps along the road. Men and women anxious to give themselves entirely to God do not look upon them as irremediable. To give up a human love for the Lord implies that one accepts to be momentarily "off balance" but this is part of human nature. They accepted this; this was their first authentic gift of faith. A second step followed this which was the Lord's doing. They were chiefly responsible for the first step ÷ ÷ + VOLUME 2% 1970 229 ÷ ÷ Ed6uard Pousset, " $.1. REVIEW!FOR.RELIGIOUS when they answered His call and actively committed themselves. In this second step it was the Lord who worked ~leep within them and detached them so as to attach them to Himself. They may have met others and discovered human love along the way. This is their secret. At. the point they had reached there was a great danger that the seduction of this human love might win out over their attachment to the Lord which was not yet fully rooted in their being. They alone can appreciate the sacrifice they had to make but one thing is certain: they grew because of it. At this same stage in their ,lives they also knew what fraternal life could offer: emulation in things spiritual, intellectual, and apostolic built strong friendships among them. which the passing years have not wiped away. They still have much to discover, much progress remains to be made, btit these friendships have enabled them to understand that there are not two loves, the love of God and the love of creatures, but only one. No one who has heard a simple word spoken by a friend which opened his heart and brought him in contact with God's love will ever be able to doubt again that this is so. There are not two loves. Love and freedom--that is the resurrection whose price is the renunciation spoken of in the Gospels and as it is practiced by the vows. But many reading these lines will ask themselves: where do I figure in this? Am I the one just described? Yes, you are there along with the others, but in religious life as in life in general there are stages and they are lived one after the other once one has a strong hold on what is essential. It is difficult, certainly, inasmuch as today community life which is the fruit of what is essential as well as the means of living it is something we are still attempt-ing to pin down. But the fact that we are still seeking cannot leave us in doubt as to the essential: to die and to be resurrected. The following experience invites us in a very simple way to self-forgetfulness: Community life is so "up-in-the-air" at this time that one doesn't really know what to say about it. From my own experi-ence I feel that the real benefit of living a vowed life in com-munity has been a difficult but rewarding school of self-forget-fulness. ,When this seed is planted and when it finds the soil healthy and productive (that is, a living, fraternal community) the vows enable us to develop and unfold with no danger of repression. Don't many of the problems we face today stem from the fact that we forget' the essential "virtues" common to any life in society, to any life lived in common? We neglect them because other things said to be more important have been given priority: dialogue, responsibility, "adult" religious life. . And so we set.aside the small favor done with a smile, the concern of making conversation at table interesting for the one next to us, in a word, a good disposition, and an ease, nothing more, which we all need. I may be tklking too down-to-earth here but it does seem to me that we can fool ourselves so easily. The vows are like a delicate flower which will not give forth it.s full bloom unless the sap runs into the stem and the stem is rooted in good soil. From the very first step we take in religious life until such time as we reach the summits it is always a ques-tion of this unique mystery: to die and to be resurrected. But the more we advance the more the question be-comes more precise and insistent: how do we die and how are we resurrected? I will attempt to tie to-gether the ends of everything said so far so as to focus on this one question. What I have to say doubtlessly presulSposes that a certain amount of ground has been covered. Nevertheless the question and the reply can be understood by each one according to the point he has reached. In the spiritual life there isn't a time for "more practical virtues" and a time for "more radical experiences"; those making their way through the former need, at times, the enlightenment provided by the latter--even if they are not exactly their own experi-ences-- and the latter still need the former as well. To Die and to Be Resurrected Religious life, as in the case of marriage though in a different way, enables us to discover litde by little that we must die. Chastity is mortifying as are poverty and obedience. When with the experience gained over the years the religious comes to feel to what extent his state in life dooms him to die the real danger, the only one for him, is not to know how to die or not to be able to die sufficiently. The resurrection comes only through death and no one is resurrected until and un-less he dies. Even though the religious committed him-self freely to this way of renunciation the death he must undergo does not depend on his good will. This impossibility for a man of good will to die to himself in Jesus Christ is at one and the same rime the problem and the key to that problem. It is the problem in that the price of the resurrection is death and if this death is impossible for him he is not resur-rected and his vows place him in the dangers men-cloned above. It is also the key to the problem in that the impossibility experienced in dying to self, namely to change and convert oneself so as to live the perfec-tion of the gospel message, is the basic condition for decisive progress along the road which leads to death and resurrection in Jesus Christ. Christ said this very clearly to His Disciples who, disturbed and confused by His teaching on poverty, asked Him: "In that case. who can be saved?" And he replied: "For men it is + + + fMaence and th~ Edouard Pousset, REVIEW FO, R.R~L~GIOUS impossible., but not for God, because everything is possible to God" (Mk 10:27). The question, then, is not to know if the vows are practicable or not. In all their strictness they are not. Nor is it whether there might not be a risk of "dehumanizing" man. The vows do, in fact, 'admit of this risk. The only question is to know if once one has reached the realization that he is unable .to live the perfection of the gospel message the Christian consecrated to God by vows is going to allow himself to be taken by his Lord, to die in Him so as to be resurrected with Him. Or better still, the question is to know how this can be accomplished. First of all, to reach this realization that "for men it is impossible" indicates that one has follov~ed Ghrist for a long time and sought to imitate Him with all the zeal and generosity which said "yes" without reserva-tion to His call. It is here that the importance of a certain inner asceticism is evident even if this asceticism is not, in itself, decisive. Many do not enter seriously ¯ into the paths of union with the God who is responsi-ble for their death and resurrection because they have not been energetic enough with themselves. This asceticism will mortify the desire to dominate and to possess which troubles the living sources of our nature. But there is more to it than this. Because of the religious state itself, these living sources are contradicted by the very fact that the vows impose a renunciation on vital poir~ts. But by itself this asceticism will not result in ~forgetfulness of self or humility; by itself thi~ renuncia-tion .will, not assure us of a peaceful balance nor will .it bring about the joy of being resurrected with Christ in this world. What the religious seeks actively by asceticism and renunciation can only be received as a gratuitozts gift. For of themselves neither asceticism nor renunciation through the practice of the vows make us die sufficiently. What we can learn from them and .what is their most authentic contribution is the ad- .mission that the perfection of the gospel message is im-possible. But before this precious fruit of the spiritual life has .matured by long experience the religious is exposed to certain serious errors along the road on which he so generously set out. If he remains negligent, not meas-uring sufficiently the importance of asceticism and what his vows require or, more correctly, what the Lord requires of him, it is evident that he will never die to self. Nor will he do so if he goes ahead courageously along a road of voluntary self-denial. At least it will .not be because of his courage. In the first instance he runs the risk of practising an abnegation which is on a merely human level and in addition there is the danger of falling into a voluntariness which is always in-operative when it is a question of killing our own will, our ego, that desire so essential to us of loving and be-ing loved,ix An abnegation which stems too unilaterally from man's good will and courage runs the risk of end-ing up in a violent forcing of the will by a suppression of desire. In addition to all these reasons find to many others weakness or, on the contrary, poorly guided energy can slip quickly into all the complications which accompany a mishandled psyche: The years pass and it happens that a kind of spiritual heaviness settles in and the beginnings which were so full of promise empty out in insignificance. Little by little the feeling of a half-failure or an incurable mediocrity spread through one who so generously gave himself to God. Then he reaches the critical hour of possible discouragement or of "wisdom" which, from then on, will keep him on a "good middle course." Most fatal of temptationsl But it can also be the hour of setting out anew, the hour of a "second conversion," for it is then that he fully realizes from personal experience that he is unable to convert himself, he is unable to die so as to be resurrected. This, then, is the hour of gracel The need to die remains but now we understand that the only way we can die is by God's hand. We must die on the cross and it is .Jesus Christ who carries the cross and who dies upon it. It is in Him and by the same death that we must die. Strictly speaking this is not the result of asceticism or voluntary abnegation. When it is a ques-tion of asceticism and self-imposed abnegation, our capacities are limited; they offer no solution other than the personal determination of going against our-selves. They are necessary, certainly, but we know how difficult it is for us to practice them with faith and good sense without a giving in on the part of some or a voluntariness on the part of others. The death out of which we are reborn implies the passivity of the creature under God's hand, and this is very different from an ascetical effort and quite the opposite of psychological depressions. God takes it upon Himself to have us live this passivity by means of the trials of existence but there are a thousand and ¯ one way~ of taking the trials of hfe poorly~ and there is very little chance that one look upon them and ac-cept them with peace of soul. If one has not [so disposed himself well in advance it is very difficult io keep the n It is important not to forget that in killing our own will and desire we do so for a very precise purpose: so as to be r~surrected and not so as to destroy them. Existence and the Vows VOLUME 29, 1970 $4. REVIEW FOR REI.IGIOUS kingdom and this death which leads to resurrection always in mind. What disposes to this passivity in faith is the realization we experience that the perfection of the gospel message is impossible for men. Coupled with this awareness is prayer.12 The cross which brings about our death is not within the reach of our initiative; prayer is. Prayer is both to take and not to take the initiative. Experience, as painful as it is beneficial, of our radical incapacity to imitate Christ in His chastity, His poverty and His obedience bears fruit in patience and simplicity, In this climate prayer leads us to union with Jesus Christ carrying His cross; it establishes us in Him and makes us die His death. He who prays in the peaceful admission of his weak-heSS is no longer he who lives, it is Christ who lives, dies, and is resurrected in him. First, it is Jesus Christ who lives in him--not yet in the fullness of transforming union which is the full par-ticipation in His resurrection but by a loving adhesion of the creature to his Creator and Lord by whom he is encouraged and sustained as he progresses. This loving adhesion reproduces in each one the experience of those who, in the history of Israel and later those who gathered around Jesus, attached themselves with all their force to the Lord. It is not yet the resurrec-tion; it is the life shared with the Lord made man along a road leading to the cross. At the price of this shared life the disciple, by a direct experience, enters into the mystery of his relationship of creature to Creator. Plung-ing himself in prayer and patience he hears the word of God as if it were being spoken to him: "In these words the Lord spoke to Jacob whom he created and to the Israel whom he himself fashioned: Do not be afraid; I have paid for you, I have called you by your name, you belong to me" (Is 42:1). Prayer not only enables us to realize that we are creatures, it also brings us in contact with the Lord as Beloved. There are those who know the Lord through the intermediary of people or books and there are those who have met him in another way, having been found by Him. They allowed themselves to be taken and from then on they belong to Him. The love of Jesus Christ penetrates into all the zones of personal-ity, intelligence, will, affectivity; and one day or an-other they understand that this love has become the X~Not just any form of prayer but certainly not discursive medi-tation which is still much too "active"; rather a very simple, loving prayer such as I have described elsewhere ("Pri~re perdue, pri~re retrouv~e," Vie consacrde, 1968, pp. 148-64). This form of prayer is possible only to someone who has at least begun to realize that the life of the Gospels is impossible for man. ver,y substance of their .being. They feel sure that the objections raised against their vow of chastity have little by little lost all their force as far as they are cdncerned. This universal availability which some will claim does not bind them to anyone in particular is, in f~ct, a. passionate adhesion to Someone. There is, they realize, no risk of being deceived or betrayed by this Someone and yet in spite of the certainty of their relationship with Him they .do not feel "settled in." The love of God is to .be created every dayl God is someone who has his views and his ways of doing things ~nd this sbmetimes adds a note of the unexpected to life. Those, then, who allowed themselves to be taken by Him do not have the feeling of "having been put i.n a position where nothing and no one will affect them." Having grown used to God a day comes when, in a silence which fulfills them, they sense the first signs of transforming union. This feeling of Presence which is not so much felt as it is experienced as something beyond all doubt is the beginning of this death and resurrection as they are lived conjointly, one within the other. For they know--and 'they live it in very precise encounters--that life with the Lord leads them to His' cross and on to the joy of rising with Him as well. This death of Jesus Christ in which baptism plunged them sadramentally now becomes their very existence. It is at this moment that they die to their immediate desire to love and be loved, to .their fleed to possess, and to their own will. What neither voluntary abnegation' nor interior asceticism--ivhich they prac-tice continually--could do, loving prayer accomplishes within them. They are in the morld, dead to the world, to themselves, and to others, and yet in direct propor-tion to this death they "are renewed, resurrected by an intense presence to the world through service, friendship, and love: I shall give you a new heart, and put a new spirit in you; I shall remove the heart of stond from your bodies and give you a heart of flesh instead. I shall put my spirit in you, and make you keep my laws and,. sincerely respect my observances (Ez 36: 26-7). Resurrection The vocation of those who have embraced chastity, poverty, and Obedience is to anticipate the resurrection here in this world. It is likewise the destiny personally pro-posed to all. Let those accept it who canl Dead and resurrected, the religious--and every Chris-tian as well "to whom it is granted" (Mt 19:11) by God-- receives the outpouring oi universal charity. The Lord first .became for him the Beloved who introduces him ÷ + ÷ Existence and VOLUME Zg, 1970 by faith into the secret of an intimacy which is his joy. He has heard the word of the Psalm: "Listen, daughter, pay careful attention; forget your nation and your an-cestral home" (Ps 45:11). He listened and the Lord spoke to his heart: "I have loved you with an everlasting love and so I am constant in my affection for you. I build you once more; you shall be rebuilt, virgin of Israel" (Jr His joy is not his joy, it is God's joy; and he can in-crease it merely by allowing himself to be loved and filled. From that moment on the promise of God is no longer a promise: "I shall be their God and they shall be my people"; x3 it is a present reality: "I am my Be-loved's and my Beloved is mine" (Sg 6:3). The others, according to the diversities of divine grace, become his beloved as well.x4 The religious loves them dearly. The friendship which he vows them is no longer something in addition to his love for God; it tends, at least, towards total unification with this love. These others are not enveloped as it were in a universal charity which would deny them any particular atten-tion. He loves them all and he loves each one for what he is. He does not love Peter and John in the same way. And it is only fitting that God placed this preference for one or another in our hearts. Because of this exceptional grace he reaches almost without effort the end he hoped for and worked so hard to attain. In one and the same act he loves his unique Savior and the creature who truly becomes for him the sacrament of the presence of God. He was obliged to live his consecration to God in renouncing human affections because, in fact, his heart was divided. From now on he lives only one love and it seems to him that he understands the friendship of Ignatius for Xavier, of Francis of Assisi for Clare, of Bernard for William. He does not need someone to tell him this marvelous story; it has become the story of his own life. He is poor and yet he possesses the earth. He no longer has his own will and yet God Himself does what-ever he requests: "If you ask for anything in my name, + + + Edot~ard Pousset, $.1. REVIEW FOR RELIGIOUS ~ This phrase is found throughout the Old Testament. u Friendships and human affections can and do exist in those who are consecrated to God by the vows but have not as yet reached that intimate knowledge of Love. Ordinarily these commitments are not very profound and this is for the better for as long as the heart is, in fact, divided between God and creatures. There are other friendships and human affections which are, however, quite differ-ent from those just described. I am speaking of those which have God Himself as their initiative: those where He has made Himself the principle, the bond, and the end. These presuppose the intimate knowledge of Love and they take possession of the whole heart so that there is no division whatsoever between God and creatures. ][ will do it" (Jn 14:14). He seeks only the kingdom of God and yet everything else is given to him over and above this. At this stage joy and the cross are lived as one. He does not talk about it because he knows that he can hardly explain it to himself. Some will see only his suffering; others will not see beyond his surprising free-dom. But his hope knows no limits; he does not see that what he has been given gratuitously should not be given to all. He reveals his secret without telling it: it is to have believed. I do have faith, Lord. Help the little faith I havel 4. 4. 4. £~ten~e and VOLUME 29, 1970 237 cYRIL VOLLERT, S.J. The Interplay of Prayer and Action in Teilhard de Chardin ÷ ÷ ÷ Cyril Vollert, S.J., is a professor of theolob, y at Mar-quette University; Milwaukee,. Wis-consin 53233. REVIEW,FOR RELIGIOUS The theme underlying Teilhard de Chardin's ideas concerning the interplay between prayer and action is well stated in his essay, "The Heart of the Problem." a He wonders why Christianity, with its tremendous power to attract, is not more successful in the modern world. Not only have energetic missionary efforts in Asia, Africa, and elsewhere produced meager results, but the great masses of workers over the earth, as well as most scientists, have found little to interest them in the Church. Teilhard believes that he knows the answer. Any at-tempt at solution must take into account the changes that have marked men's thinking for over a hundred years. We now know that the universe is not static; our cosmos is a cosmogenesis. And man himself is involved in the evolutionary process; mankind is an anthropogenesis. Man is still being shaped, and the human race is heading toward social unification. In the past, religion has sought to perfect man by directing him upward, toward God, and has been little concerned with purely human prog-ress. But men of our time are convinced that they can complete themselves by moving forward. So the vital question is this: is the salvation of man to be achieved by looking above or by looking ahead---or by both to-gether? Failure to face this question squarely results in religious apathy. Teilhard proposes to face it. Why should anyone wish to choose between the Up-ward and the Forward? Teilhard contends that we must not make any such choice. We must combine the two 1 In The Future o] Man (New York: Harper and Row, 1964), pp. 260-69. movements. If Christianity were to ignore the new aspira-tions of mankind, it could not hold its own adherents, much less win over the unconverted. Without human faith and love, Christianity is cold and unattractive to contemporary man. The Christian faith must be intensely interested in the values of the world and of matter, for the simple reason that it is rooted in the Incarnation. In pre-evolutionary ages, Christianity perhaps assigned too subordinate a function to man and the earth. But just as the Incar-nation did not take place until our planet was socially, politically, and psychologically ready for Christ, so now, in the evolutionary perspectives opening up before us, we can see that the kingdom of God will not come until mankind in its anthropogenesis has reached collective maturity. The supernaturalizing Christian Upward must be incorporated into the human Forward. In this way faith in God will recover all its power to attract and convert, for we can believe wholly in God and in the world. We can do this because Christ, Savior and Re-deemer, is carrying evolution both forward and upward to its final goal. Teilhard thoroughly believed in his own program and, while stir a young man, consecrated himself to it: As far as I can, because I am a priest, I would henceforth be the first to become aware of what the world loves, pursues, suffers. I would be the first to seek, to sympathize, to toil; the first in self-fulfilment, the first in self-denial. For the sake of the world I would be more widely human in my sympathies and more nobly terrestrial in my ambitions than any of the world's servants. That is why I have clothed my vows and my priesthood (and it is this that gives me my strength and my happiness) in a determination to accept and to divinize the powers of the earth? Christians have different but complementary voca-tions; they devote themselves in varying degrees of in-tensity to action or to prayer or to both together. God's call, which Teilhard likens to the star of the Magi, "leads each man differently, by a different path, in accord with his vocation. But all the paths which it indicates have this in common: that they lead always upward." a The world, too, has its vocation; it is destined to attain its perfection in the fullness of the incarnate Word, in the cosmic Christ. Teilhard's own vocation was manifested in two truths which God had let him see: the universality of God's magnetism and the intrinsic value of man's undertakings. He was eager to spread far and wide a knowledge of these two truths. And so, on the day after ~Hymn o] the Universe (New York: Harper and Row, 1965), p. 128. 8 The Divine Milieu (New York: Harper, 1960), p. 120. + Prayer and Action VOLUME 29, 1970. 239 ÷ ÷ ÷ Cydl Voll~t, $.]: REVIEW FOR RELIGIOUS 2,4O his final religious profession, in a meditation on his priesthood, he offered his life to God: "And I, Lord God for my (very lowly) part, would wish to be the apostle --and, if I dare say so, the evangelist---of your Christ in the universe." ~ This he regarded as his "special vocation," and he was faithful to it to the day he died. Such a vocation is carried out in action. Teilhard in-sists that all Christians have the duty of building the earth. Even the increase of leisure, fostered by technical. progress, ought to be consecrated to research. Teilhard tried to show that human efforts to promote intellectual, technical, and social advances must bring about the nat-ural conditions of maturity necessary for establishing the kingdom of God. But the urge to action must be directed and sustained by prayer. The Christian must work; but he must Christianize his work. The supernatural con-summation of the world cannot be accomplished by merely natural powers; the world must be sanctified and supernaturalized.5 Therefore a life of prayer and con-templation has a high efficacy, indeed, a "creative power': for the world. Seeing the mystic immobile, crucified or rapt in prayer, some may perhaps think that his activity is in abeyance or has left this earth: they are mistaken. Nothing in the world is more intensely alive and active than purity and prayer, which hang like an unmoving light between the universe and God. Through their serene transparency flow the waves of creadve power, charged with natural virtue and with grace.° The health and integrity of the Church depend on the care exercised by its members in carrying out their functions, which range from worldly occupations to vocations that call for penance or the most sublime contemplation: "All those different roles are necessary." 7 Christians .who devote themselves to prayer have been singled out for the task of carrying the world above its concern for pleasure and enjoyment toward higher goals. They are like miners laboring in the depths of matter; or, to change the figure, they supply the air which their brothers need to breathe. Along with the sick and the suffering, they become "the most active agents in the very process that seems to sacrifice and crush them." s Purity (here understood as the rectitude brought into our lives by the love of God), faith, fidelity, charity, and hope must accompany the most earthly of our actions. But these virtues flower in contemplation ~ Hymn of the Universe, p. 151. s H. de Lubac, S.J., Teilhard de Chardin: The Man and His Mean-~ ing (New York: Hawthorn, 1965), pp. 123 f. O Hymn of the Universe, p. 154. ~ The Divine Milieu, p. 75. ~ L'energie humaine (Paris: Seuil, 1962), p. 64. which, in spite of its apparent immobility, is the highest and most intense form of life.9 In response to God's grace, which is "always on the alert to excite our first look and our first prayer," we are led "to posit intense and continual prayer at the origin of our invasion by the divine milieu, the prayer which begs for the fundamental gift: Lord, that I may see." On saying this, Teilhard at once utters his petition: Lord, we know and feel that You are everywhere around us; but it seems that there is a veil before our eyes. Let the light of Your countenance shine upon us in its universality. May Your deep brilliance light up the innermost parts of the massive obscurities in which we move. And, to that end, send us Your Spirit, whose flaming action alone can operate the birth and achievement of the great metamorphosis which sums up all inward perfection and towards which Your creation yearns: Send forth Your Spirit and they will be created, and You will renew the face of the earth?° Teilhard is quite cognizant of the prayer that is in-herent in the duties of a person's state of life. Such duties, faithfully and well performed, put us in contact with God: Let us ponder over this basic truth till we are steeped in it . God, at his most Vitally active and most incarnate, is not remote from us, wholly apart from the sphere of the tangible; on the contrary, at every moment he awaits us in the activity, the work to be done, which every moment brings. He is, in a sense, at the point of my pen, my pick, my paint-brush, my needle--and my heart and my thought. It is by carrying to its natural completion the stroke, the line, the stitch I am working on that I shall lay hold on that ultimate end towards which my will at its deepest levels tends.'~ However, in addition to the prayer that may be in-volved in our work, explicit prayer is indispensable if our action is to be effective for constructing the kingdom of God. Teilhard is very insistent on this truth. He pgints out that unless we maintain direct contact with God by prayer and the sacraments, "the tide of the di-vine omnipresence, and our perception of it, would weaken until all that was best in our human endeavor, without being entirely lost to the world, would be for us ~niptied of God." But if we safeguard our relation to .God who is encountered in prayer, "there is no need to [ear that the most banal, absorbing, or attractive of oc-cupations should force us to depart from Him." Be-cause of the creation of the universe by God, and par-ticularly in view of the Incarnation, "nothing here below is profane for those who know how to see." Teilhard strongly exhorts us: "Try, with God's help, to perceive ~ H. de Lubac, La pensde religieuse de Pdre Teilhard de Chardin (Paris: Aubier, 1962), p. 318. Io The Divine Milieu, pp. 111 [. v. Hymn oI the Universe, p. 83 f. ÷ ÷ ÷ VOLOME 29; 19~0 241 4- 4- 4- REVIEW, FOR ,RELI~IOU$ the connection-~even physical and natural--which binds your labor with the building of the Kingdom of Heaven." We should never do anything without realizing its constructive value in Christ, and pursuing it with all our might.12 In line with his perception of the harmony between faith and science, Teilhard endeavored to integrate his own prayer and his work. He became increasingly aware that he had to develop in himself and impart to others "the sort of mysticism that makes one seek passionately for God in the heart of every substance and every ac-tion." He saw dearly that "God alone, and no personal effort, can open our eyes to this light and preserve this vision in us." He well understood that the "science of divinizing life calls for the diligent co-operation of every form of activity . It needs the sacraments, and prayer, and the apostolate, and study." 18 If we wish the divine milieu to grow around us, we must steadfastly "guard and nourish all the forces of union, of desire, and of prayer that grace offers us." 1~ Success cannot crown so great an enterprise unless prayer issues in work: "I know that the divine will will only be revealed to me at each moment if I exert my-self to the utmost." 1, The Christian must preserve his union with God by prayer; but he must also respond to all the demands of grace: "To win for himself a little more of the creative energy, he tirelessly develops his thought, dil

Issue 20.1 of the Review for Religious, 1961. ; Volume 20 1961 EDITORIAL O~FICE St. Mary's College St. Marys, Kansas BUSINESS OFFICE 428 E. Preston St. Baltimore 2, Maryland EDITOR R. F. Smith, S.J. ASSOCIATE EDITORS Augustine G. Ellard, S.J. Henry Willmering, S.J. ASSISTANT EDITORS John E. Becker, S.J. Emile G. McAnany, S.J. DEPARTMENTAL EDITORS Questions and Answers Joseph F. Gallen, S.J. Woodstock College Woodstock, Maryland Book Reviews Earl A. Weis, S.J. West Baden College West Baden Springs, Indiana Published in January, March, May, July, September, Novem-ber on the fifteenth of the month. REVIEW FOR RELI-GIOUS is indexed in the CATHOLIC PERIODICAL IN-DEX. JOHN XXIII Devotion to the Precious Blood [The following is an English translation of the Latin text of the apostolic epistle Inde a prirais, which Pope John xxIiI issued on June 30, 1960, concerning the fosterihg 6f devotion to ~the Precious Blood of Christ. The original text oF the docu-ment is to be found in Acta Apostolicae Seitis, 52 (1960), 545-50.] From the first months of Our pontifical labors, it oc-curred to Us again and again--and our. solicitous~ and plain-spoken words have often been an indicatioh of Our future intentions--that when daily practices-of religious piety were to be discussed, We would invite the faithful to an ardent honoring of that reality which in a remark-able way manifests the mercy of God for the souls of men, for holy Church, and for the entire ~orld~. We would in- ' vite them, in other words, to a special veneration of the Precious Blood of Christ Jesus, our Redeemer and our Savior. ~' We Ourselves became accustomed to this devotion in the home in which We were raised. Even today it is with happiness that We recall that every day during the month of July Our parents used to recite at home the litanies of the Precious Blood. Following the apostolic exhortation, "Take heed"to yourselves and to the entire flock whereof the Holy Spirit has made you bishops for the ruling of the Church of God which he acquired by his own blood" (Acts 20:28), We have decided, venerable Brethren, that the principal and pressing duties of Our pastoral office demand that We first of all take care of sound doctrine and secondly that We provide for the right exercise and conduct of religious piety, both" in its public and its° private manifestations. For this reason it hag.seemed to Us opportune to exhort Our sons to consider the indissoluble bond which should link the two widely diffused devotions to the Holy Name of Jesus and to the Sacred Heart of Christ with the're-. ligious homage to be offered to the Precious Blood of the Incarnate Word which was poured forth "for man~ for a remission of sins" (see Mt 26:28). ÷ ÷ ÷ D~votion to Precious Blood VOLUME 20, 1961 4, 4, ]olm XXIH REVIEW FOR RELIGIOUS 4 Just as it is of the utmost importance that the liturgical action of the Church should be in full accord with the profession of the faith;since "the law of belief determines the law of prayer";1 and just as no forms of piety should be introduced which do not flow from the purest fonts of the truths of faith; so it is also right that the various types of devotions should agree among themselves. It is actually necessary that those forms of piety which are re-garded as the most important and which are more apt for the attainment of holiness should in no way disagree with or oppose each other. It is likewise necessary that the forms of piety which from the viewpoint of value and of use are of limited and minor importance should yield ground to those forms which contribute more to the ob-taining of the salvation that was accomplished by Him who is "the mediator between God and men, the man Christ Jesus, who gave himself as a redemption for all" (1 Tim 2:5-6). If the faithful derive the driving forces of their personalities and the discipline of their lives from a correct faith and a sane piety, then they can be assured that they are thinking with the Church and that through their union of prayer and their charity they are clinging to that Christ Jesus who is the Founder and High Priest of the lofty religion which derives its name, dignity, and power from Him. Even if only a hasty glance be directed to the admirable new emphases that the Church has attained in the field and area of liturgical piety--and such emphases are in full accord with that salutary progress of the faith wards a fuller understanding of divine truth-~it becomes consolingly clear that in the last few centuries this Aposto-lic See has often and openly approved and recommended the three religious devotions We have already mentioned. Although these devotions had been introduced into the practice of Christian living by a number of the faithful during the Middle Ages and although they were after-wards propagated in various dioceses and in various re-ligious orders and congregations, yet it was necessary that the authority of the Chair of Peter should intervene in order that these practices might be declared to be in ac-cord with Catholic faith and that they might be extended to the universal Church. It will be sufficient to recall here that from the. sixteenth century Our predecessors had bestowed spiritual benefits on the devotion to the Holy Name of Jesus which in the previous century St. Bernadine of Siena had untiringly propagated ~hroughout Italy. In honor of this Holy Name an Office and a Mass were first approved, then a litany.~ x See the encyclical Mediator Dei, Acta Apostolicae Sedis, 39 (1947), 54. t See .4cta Sanctae Sedis, 18 (1886), 509. fewer were the benefits with which the P~oman Pon- :iffs promdted the devotion to the Sacrffd 'Heart of Jesus, devotion that was so greatly helped to its achievement its full and complete form and its universal propaga-aon by those matters whlcti~were~,made clear'to St. Mar-garet Mary Alacoque by Christ when He appeared to her showing her His Heart. With admirable unanimity the Roman Pontiffs have honored this religious practice not only by pointing out its power and its nature but also by declaring its legitimacy and by promoting its use through-out the entire world~a All this has been done in many public documents of the Church, the three most impor-tant of which are three encyclicals devoted' t6 this topic.4 As was only right, the consent and the approval of this Apostolic See were not lacking for the devotion to the Precious Blood of Christ, the remarkable promoter of which in the last century was St. Gaspar del Bufalo, priest of the Roman clergy. In this connection it will be remem-bered that at the command of Benedict XIV a Mass and an Office were composed in honor of the adorable Blood of the Divine Redeemer; Moveover, Plus IX, in order to fulfil a vow made to God at Gaeta, ordered this liturgical ¯ feast to be extended to the universal Church.5'Finally the Supreme Pontiff of happy memory, Pius XI, raised this feast to a double of the first class in order to per-petuate the memory of the jubilee which took place on the occasion of the nineteen hundredth anniversary of the' redemption of the human race. He did this because he was convinced that the increased solemnity of the feast would foster a deeper devotion to the~: Blood of the Re-deemer and that thereby more abundant effects of the same divine Blood would result for mankind. We were but~ following the example of Our predeces-sors when, in order that devotion to the Precious Blood of Christ, the immaculate Lamb, might grow an, d flourish, We approved its litanies as properly set forth by' the sacred .congregation8 and recommended to the entire Christian family the private and public recitation of the same by attaching to them special indulgences.7 Our de- 8 See the Of?ice o! the Feast of the Sacred Heart, Second Nocturn, Fifth Lesson. *The encyclical Annum sacrum in dcta Leonis, 19 (1899), 71 ft.; the encyclical Miserentissimus Redemptor in Acta Apostolicae Sedis, 20 (1928), 165 ft.; and the encyclical Haurietis aquas in Acta Aposto-licae Sedis, 48 (1956), 309 ft. ~See the decree Redempti sumus of August 10, 1849, in the Ar-chives of the Sacred Congregation of Rites, decrees for the years 1848--49, folio 209. e See Acta Apostolicae Sedis, 52 (1960), 412-13. ¢ Decree of the Sacred Apostolic Penitentiary of March 3, 1960, in Acta Apostolicae Sedis, 52 (1960), 420. 4. 4. 4- Devotion to the Precious Blood VOLUME 20, 1961 4. 4. John XXIII REVIEW FOR RELIGIOUS 6 cision in th~is matter, pertaining as it did to the solicitude for all the churches (see 1 (]or 11:28) which is proper to the .Supreme. Pontiff, was prompted by the hope that in these days of great and pressing spiritual needs the faith-ful might continue to increase their respect for those three forms of Christian piety which We previously praised and that they come to see them as possessing a perpetually salutary power of effectively promoting the spiritual life. Since the feast and month are now approaching which are dedicated to the Blood of Christ, the price of our re-demption and the pledge of a salvation and of a life that will never fail, the faithful should meditate on this Blood with renewed fervor and should partake of it by more frequent reception of the sacrament of the Eucharist. Il-luminated by the light which comes from the profitable admonitions of Sacred Scripture and from the precepts of the holy fathers and doctors of the Church, they should recall how abundant and limitless is the power of this truly Precious Blood, "one drop of which is able to wash the entire world from every sin," as holy Church sings t.hrough the lips of the Angelic Doctors and as was wisely confirmed by Our predecessor, Clement VI.0 The power then of the Blood of Christ, God and man, is infinite; infinite too is the love which moved our Re-deemer to pour it forth for us. This shedding of His Blood began .eight days after His birth when He was cir-cumcised. Later it was shed more copiously when being in agony in Gethsemani, He prayed the longer (see Lk 22:43), when He was scourged and crowned with thorns, when He climbed the hill of Calvary and was there affixed to the cross, and when at the end His side was opened by a great wound which was to be the sign of the divine Blood that flows out into the sacraments of the Church. All these events show that it is not only fitting but even highly necessary that all the hithful, reborn as they have been in the streams of this Blood, should adore it in a spirit of religious homage and should honor it with their love. It is most salutary and entirely fitting that the worship of adoration which is due to the chalice of the Blood of the new ~fid eternal testamefit, especially when it is ele-vated in the Eucharistic sacrifice for the worshipful gaze of the faithful, should be followed by the reception of that Blood. This is possible, because in the sacrament of the Eucharist the Blood of Christ is received since it~is joined by an indissoluble bond to His Body. Joined in mind with the priest, the faithful who attend" Mass can In the hymn ddoro te devote. See the bull Unigenitus Dei Filius of January 25, 1343, as cited in Denzinger-Rahner, n. 550. most properly repeat to themselves the words which the priest says at the time of his sacred Communion: "I will take the chalice of salvation and I will call upon the name of the Lord . The Blood of our Lord Jesus Christ guard my soul unto life e~ei:nal, Ameh." There can be no doubt that in this way the faithful, whenever they wor-thily approach the sacred synaxis, will receive a more abundant, share of those fruits of the redemption, of the resurrection, and of eternal life which the Blood offered by Christ "throu.gh the Holy Spirit" (Heb~9:14)~acquired fbr all the family of mankind:Nourished by the Body and Blood of Jesus Christ and sharing in that divine power of His which has raised up in the Church numberless ranks of martyrs, the faithful will find it easier to bear ~the labors and troubles of everyday life; and should it be necessary for the sake of Christian virtue~and the kingdom of God, they will even sacrifice their lives, for they will be burning with that ardent love which caused St. John Chrysostom to exclaim in his writings: "Let us come back from the table as lions, breathing fire, terrible to the devil, realizing who our Head i~ and how great a love He has shown for us . This Blood ~hen it is worthily re-ceived, drives out the devils and _calls to our side the angels and even the Lord of the angels.~. This Blood when it was poured forth Washed the entire world . It is the price of the world; it is that b~ which Christ bought His Church . These thoughts will moderate our passions. How long will we cling to present things? How long will we refuse to be aroused? How~lo.ng will we take no care of our salvation? Let us reflec( what honors God has be-stowed on us;.a.n.d then letus give thanks and give back glory not only by our faith but also by our deeds.''x° It is to be hoped that those ~ho are honored by the name of Christian will frequently consider the fatherly exhortation of the first Supreme Pontiff when he wrote: "Spend the time of your sojourn here in reverence, in the realization that you were redeemed not by gold or silver., but by the precious blood of Christ, as of a lamb without blemish and without spot" (I Pet 1:17-19). May they also.listen closely to the Apostle of the Gentiles when he says: "You have been purchased at a great price. Glo-rify God then and carry Him in your body" (1 Cor 6:20). If all the faithful take these texts to heart, then their way of life by which they should be an example to others will become more noble and more fitting. Thus it will come about that the Church, strengthened by such virtue, will carry out its earthly task to the profit of the human race. Men, peoples, and nations will be joined by a close bond of brotherly love, if they will yield themselves to the move- See Homily 46 on the Gospel o] John in Migne, Patrologia Graeca, 59, 260-61. + + + Devotion to the Precious Blood VOLUME 20, 1961 ments of the grace of that God who wishes all men to be ¯ saved (see 1 Tim 2:4), who has willed the redemption of them all in the Blood of His only begotten Son, and who hag called all of them to become members of the one Mystical Body whose Head is Christ. Civil society itself will thereby enjoy a serene peace; and human nature, which was created to the image and likeness of its Maker (see Gen 1:26), will become yet more worthy of God. It was to a consideration of this lofty dignity to which mankind has been divinely called that St. Paul exhorted those converted Jews who were too much attached to the institutions of the Old Testament even though the latter was but a dim figure and image of the New Testament: "You have come to Mount Sion, to the city of the living God, the heavenly Jerusalem, to the companionship of many thousands of the angels, tb the comunity of the first-born who are now citizens of heaven, to God, the judge of all things, to the spirits of the just who have been made perfect, to Jesus the mediator of the new covenant, and to a sprinkling of blood that is far more eloquent than that of Abel" (Heb 12:22-24). We are certain, venerable Brethren, that Our fatherly exhortation, when communicated in the way you judge best to you.r people and your clergy, will be put into salu-tary and effective execution in a spirit of willing coopera-tion. Accordingly as a sign of heavenly gifts and as a pledge of Our special benevolence, We impart in full charity Our apostolic blessing to each and every one of you as well as to your flocks, especially to those who carry out Our desires with devoted alacrity. Given at Rome in St. Peter's, the thirtieth day of June, on the vigil of the Feast~ of the Precious Blood of our Lord Jesus Christ, in the year 1960, the second of Our pontificate. John XXIII REVIEW FOR RELIGIOUS CHARLES A. SC.HLECK, C.S.C. The Sister in the Church When something good, nobie, and sublime is called into question or becomes obscure, it usually calls into existence an immense amount of thought,~reflection, and literature. Indeed, if we are to meet the demands of the situation fully and adequately, the whole matter of the entire reality must once more be subjected to a prolonged and meditative scrutiny. There is usually not so much a question of justifying its existence as there is of getting back to its roots, of elucidating and bringing into the light and clarity of the common vision the fundalnental and essential meaning of the institution in question. And this is especially true when this institution has been estab-lished by God or by His Church. What we feel in such a case is the need to see straight, or rather to see into the core and the heart of the reality itself. In the past such was true of several of the mysteries of divine revelation, the Incaination, fok example, the Trinity, grace, the divine motherhood. This calling of an institution into question together with" the consequent obscurity that almost destroys our appreciation of it has been common in our own day in the case of the Church herself, Mariology, the role of the laity in the Church, and Christian virginity or the religious sister in the Church. Consequently we witness today an outpouring of much labor, thought, and writing which, with more or less suc-cess, attempts in one way or another to penetrate into the divine reasons for the existence of such mysteries and their essential and basic meaning. And while each of these re-alities would certainly be a most interesting topic for our consideration, the one that is being singled out in the present .article is the institution of Christian virginity, or more precisely and exactly, the role of the religious sister in the Church. At the very outset we ought to note that one aspect of this vocation has rarely been called, into question or fallen into obscurity at least as far as the apostolic re- Thee Reverend Charles A. Schleck, C.S.C. teaches theology at Holy Cross College (seminary), 4001 Hare-wood Road N.E., Wash-ington 17, D.C. VOLUME 20~ 1961 9 ~. ~. sa,~, c.~.c. REVIE~ FOR RELIGIOUS lO ligious sister is concerned. And that is the utility, the contribution which such a vocation makes to one or other of the needs of our visible society. There are very few who would call into question the utility of the teaching, or of the care for the sick and the abandoned, or of the other spiritual and corporal works of mercy which form part and parcel of the various apostolates and missions entrusted to apostolic communities of religious women in the Church. In fact, the thought and the writing that has come forth in defense of the sister's vocation has tended to make this its principal and chief weapon. But when we come to another aspect of this vocation, one that touches the very soul of it and centers around the fundamental meaning of this vocation, then we find very few even among Catholics who understand what is perhaps the primary and basic mission of the sister in the Church. The proof of this, it seems, lies ih the fact that the question Ut quid perditio haec still remains in the minds of so many inside and outside the Church"To what avail is this loss of womanhood, this institution of virginity?" From the fact that this question mark still rematns and is even looming larger in certain areas of our country in spite of all the writing and speaking that has been done on the subject, we can conclude, without any kind iSf violence or exaggeration being done to the actual situation, that people by and large do not consider the collaboration in action with other institutions of so-ciety as a sufficient explanation of the vocation of the re-ligious sister. And that is a sobering thought; for these people are, perhaps, more right in their conviction or as-sumption than any of us ~ould be willing to admit. No, it is not the i'prose" of the sister's vocation that needs° clarification in the eyes of the world and in the minds of men, and perhaps even in tier own mind. It is rather the "poetry," so to speak, or the poetic symbolism of the life and mission of the sister in the Church that must be mole constantly and widely diffused both inside and ~outside the Church. For without that difftision we can not hqpe 'to make men see and love the vocation, the mission, or the role wl~ich God intends her to play in the Mystical Body Of the Church. We musi then ask ourselves the question: What is this "poetry" or this basic notion which lies at the very root of the sister's mission in the Chtirch? Only when we an-swer that question satisfactorily will we be able to di-minish and soften and, in the case of many, eliminate the objections which they raise against it. Only then can we hope to show those outside the Church and to very many inside, that the mission and the presence of the sister, far from being a block or an obstacle to the continuation of life, is itself a source of vitality and one of the most ex- cellent ins~truments by which the highest and most sub-lime form of life, if not perhaps begun, is nevertheless nourished, increased, protected, and safe-guarded, and most often formed and fashioned. The religious sister is ~v~fi tb the Church not:so much as a model or an image according to which other women must pattern their lives; neither is she given to the Church as a kind of living representation of the grace of the Christian life as it would .have been given Ito all. except by reason of some fault or' guilt on their part. No, she is given to the Church as a kind of sacrament,' a v,s~ble s~gn, a symbol of one, even of several mws,lble reahtles. To understand this assertion thoroughly, w,e need to re-call briefly the mysteries of the Trinity and of creation. In the first mystery, that of the Trinity, ~we know that God the Father communicates His own nature to God the Son, and these two persons~ commumcate this same nature to the Holy Spirit. Yet while all thre~ of these per-sons possess the one same divine nature, skill from our very limited vision this nature appears to take on differ-ent~ aspects when we consider one or other oflthese persons according to His distinctive properties or characteristics. We obtain a much clearer picture of the richness of each of the persons by linking up certain qualities or perfec-tions with which we are familiar, with one o~: other of the . divine persons. Thus itis by reason of the various kinds of processions which we find in this myster~ that we at- .~ tribute understanding to the Word of God Who proceeds by way of an operation of the divine intell~,ect; similarly we attribute love and affection to the Holy Spirit because He proceeds by way of an operation of theI divine will. In the second mystery, that of creation, God seems to have wished that His various perfections I~e manifested and shared in by many different creatures, each acc.ording to a very definite limitation, such that some would repre-sent Him more perfectly and more fully, than others. For only in this way could the fullness of His b~ing be made somewhat clear. When we focus our gaze on material creation, we see that only one creature came into being, made, as we are told, according to the lmage~ and likeness of God. Only one received a perfection or perfections which would enable it to know and to love ~;od, to share and participate in the most intimate opI e.rations of the Godhead. That creature was man. Or let ks say, it was human nature, possessed by two different~individuals who I reflect the riches of this nature in such d~ffe~ent ways that the fullness of the mystery of the human composite might stand'out the more clearly and might m,rror more per-fectly the riches of the Godhead. For we must not forget that man and woman also belong to those th.ings of which it was said by the Apostle: "From the foundations of the 4. ÷ ÷ The Sister in the Church VOLUME 20, 1961 II C. A. $chl~cl~, REVIEW FOR RELIGIOUS world, men have caught sight of His invisibl~ nature, his eternal power and his divinity as they are known through the things he has made" (Rom 1:20). In something of the way in which the divine nature was shared in by two person~ other than the Father, proceed-ing from Him and yet personally manifesting and empha-sizing different aspects (at least according to our imperfect vision), so too in the mystery of the human composite we see one nature shared in by two individuals who mani-fest in their whole make-up the distinct perfections of the rational creature. And just as the Word of God is the one to whom we attribute the intellectual operations of God while the Holy Spirit is the one to whom we apply the affective operations of God, so too (I do not mean to say that the parallel is entirely exact) man is the one in whom we see manifested more visibly the operations of the mind and the duties of the intellective side of our being, while woman is the one in whom we see manifested more visibly the operations of the will and the duties of the affective side of our being. Since all created beings are sent into the world as signs or "sacraments" in the broad sense of this word, and since man is an image of the Trinity, we might say that man and woman are visible signs and symbols of the intellec, tire and affective operations and perfections of God. Man is a sign or a "sacrament" more especially of God as truth, and woman is a sign or "sacrament" more especially of God as love. In a sense, then, we might say that man reflects more the Second Person of the Blessed Trinity, the Word, while woman is more the reflection of the Third Person of the Trinity, the Holy Spirit. Now while it is true that the original plan of God was interfered with and that it was set right again only when the two persons proceeding from the Father were sent in mission to men, still it is precisely here--in relation to the fall and the two missions necessitated by it--that the "poetry" or the "sacramental" role and meaning of the religious sister begins to appear in all its dignity and sublimity. For when we consider the mystery of these two divine missions, we see that the Son of God was sent in mission to instruct men and to teach them the way of salvation. His function was to preach by word of mouth those mysteries and that knowledge of God which had been hidden from the foundation of the world. The Holy Spirit, on the other hand, was sent in visible mission only very briefly and for a different purpose. For He was sent both as a sign and as a kind of mother-principle. He was sent as a sign of sanctification, a sign of what the interior renovation which takes place within the soul in the state of grace actually is. In fact, the very creatures under which He appeared manifested this role: the dove and the fire. The one, the dove, manifested the innocence of sanctity, its caution, its fruitfulness, and its silence; while the other, the fire, manifested love and the knowledge proper to love, the wisdom of the heart. Moreover, the Holy. Spirit was sent as a kind of.mothe~:prlnclple, a pi~i~i~i~ '~f re-birth, to mold the human race into a new creature. This was the work He was to continue in a silent and hidden manner by acting as the soul, the vitalizing force and power of the Church, giving birth and life to the family of God. While it is true, then, that in the mystery of the Trinity the Holy Spirit is in a sense passive, since He is the term of a divine procession but not a principle of any further divine procession, still He does not remain passive. Rather He becomes active, most active, together with the Father and the Son in the work of sanctification or of what we might call the Trinification of the members of the family of ~God. This role of the Holy Spirit has certain affinities with the role of woman. Although, of the two individuals pos-sessing human nature, she embodies the characteristics of receptivity, acceptance, and submission, this does not mean that she is inactive or merely passive. The case is far otherwise. She receives or accepts, but only to give flesh and-blood, so to speak, to what she receives, to clothe it with the more sublime qualities of human nature. By reason of her entire being--her body, her soul, her powers of understanding, her capacity for affection, her aptitudes, and her inexhaustible devotion--she is made to mother the human race, to know it in all of its depths and.heights, its crudities as well as in its sublime potentialities. Thus, she has been endowed by God with a maternal instinct to form someone for family life, whether it be for the human family or for the family of God. In fact, this func-tion is one that she is not free to side-step; she is not free to isolate herself or to make her life self-cente~ed. For she exists for humanity; she is at its very foundations, not so much to direct and govern it, but rather to give it birth and to direct its initial steps in the pursuit of the human race's common goal. Woman exists, moreover, as an inspiration for all to seek the things that are above; likewise she is a sign of what this higher life actually is. She was given to man as a~companion, a helpmate to enable him to attain the sub-lime end for which he had been destined. And when she realizes the potentiality that lies within herself, she acts as a focal point or as an exemplar for the human race. Hence in the present economy of our existence, the divine idea of a complete human nature as something that trans-cends all difference of sex is better translated by woman than by man,, not only because her beauty excels that of ÷ ÷ ÷ The S~ ~ the ~hurch VOLUME 20, 1961 ~. A. $cltleck, ~.~. . REVIEW FOR RELIGIOUS 14 man, but also and especially because she presents an idea that is remarkable for the contraries which it unites-- somewhat as the activity of the Holy Spirit is presented to us in the Sequence for Pel~tecost, something like the ac-tivity of grace itself. For feminine nature presents us with an idea that is simple, yet very profound. She appears as one in whom we find a mingling of grace and gravity, of a smiling yet deep seriousness, of enjoyment and sacrifice, of song and silence, of purity and fecundity. It is in Mary' that we find the most perfect realization of this womanly' perfection. How the rest of womankind has realized this ideal and performed her role can be very readily seen by scanning the pages of history,, both sacred and profane; She has often led man away from God--she has often performed the role of the first Eve; and yet she has often led man back to his God---she has performed the role of the second Eve. Her influence ~has accompanied man. to near perfection, and it has also plunged him into an abyss of hate and despair. In fact, we can say that the destiny of man in his relationship with God depends to a great extent upon the silent directive force and power of wo-man, befit good or evil. Whether it be for good or evil de-pends very much upon her veil of mystery, her unassum-ing surrender to goodness and her willingness to share her time and her qualities with man in a spiritual or in a physical sense. Without her cooperative participation, the totality of human existence would become distorted and sterile. For her role in human existence will always be that of a bride, of a woman moving within the realm of man, not rejecting her veil which is a sign of her ac-ceptance, of her l~at mihi, not struggling to attain that which is properly man's, but surrendering her whole be-ing in an effort to make her contribution to the end result which is the unity of the human race with God. Like the Holy Spirit with whom she has a certain af-finity, woman is not only passive or receptive. She is com-municative, in fact, essentially communicative; and .like the person of love whom she represents, she tends to be-come dit~usive, 'to create or to prepare [or the members of the human family the best that this family contains in the depths of its own being--life, freshness, the poetry of love, fidelity, service, and care. It is only when woman actually lives or incarnates in her own life these characteristic marks of the Holy Spirit that she arrives at the fulfillment of her mission in crea-tion. And it is only in and through her arrival there that she attains that vision proper to wisdom, one that reaches from end to end seeing all things and judging all things according t° their proper place in the divine plan. It is only in the measure that she fulfills her role that she will be enabled to see the needs of souls, the needs of the Mys- tical Christ, and the destinies of the humffnfamily. For in proportion as her affective nature becomes more and more purified, she Will become more and more like to the person of the' Holy SpiriLwho, is personal love in the mystery of the Trlmty; and she-will be g,ven~that gift which is part and parcel of her vocation--wigdom and the divine vision which this implies. For as h~r'affections become purified, she learns~o .center herself and her life in God who will constantly infuse intd her a deeper love which is perfected by one 'of~His most precigm Sifts w~sdom. Thus we can say that'only in proportion as there grows in the woman the untarnished innocen~e~0f Mary the girl, will there also' grow in her the. deep compas-sionate gentleness and wisdom and.vision of Mary the mother, enabling her like Mary to cover the world with a silent and still co-redemption. Consequently, we can say that ~oman's vocation and mission is to imitate and continue partially at least and in a visible way the mission of the Holy Ghost--to mother the human race inits relatidnship with God by showing men that God isoa God of lov~ and that it is man's duty to find God not go much by r~ducing Him to our level of thought and limitatiofis, 'but rather/by going out of ourselves and in the" darkness Of a deep faith ~and trust, loving beyond what we see. M6reover, she was meant to be a perpetual sign to man of what the soul in the state of grace is--the bride of the L6rd. If this is the fundamental role of woman by her very nature, we should exPect that any furthervocation which she might be called upon"by God td exercise in the divine plan would not depart from this. Rather we would expect it to call her to a more perfect fulfillment of this funda-mental and basic role or vocation; for grace, as we hav~ so often heard, builds upon nature. It should come-as no surprise, then, that w~ should conceive of the religious vocation which lies at the very basis of the sister's way of life as a dall or an invitation from God much more than as an arbitrary decision on the 15art of a woman to enter the religious life. It is;' we might say, a special glance 'or grace which God Himself directs towards certain souls whereby He lifts thein from the realm of His common love and elevates them t6 that of His special love. We can say that if a woman goes out of the world in attempting to realize a religious vocatibn, she does not do so arbi-trarily; she does so onl~ in :response to an invitation by which God addresses her by'her first name, going beyond the common love which He shows otherg'and embracing her with His ~pecial love. A sister gods out of the world (and ~this is implied in the religious life) only became she has been given an-other task by almighty God/For she is given- to the Church The~ Sister in the Church VOLUME 20; 1961 REVIEW FOR RELIGIOUS 16 and to mankind, not so much as a type or figure as we mentioned above, but rather as a sign in much the same way as the Holy Spirit was given to the world in His visible manifestation as a sign. And because she is given to the Church as a sign, her whole life must be, as it were, a kind of graphic picture or parable. For in her there was meant ~o become lifelike and instantly visible what in all others is usually kept secret and hidden. In her what is innermost in the Church of God is turned outward; and the City of God, which lies so concealed in others, becomes the town which is set upon the mountain--visi-ble for all to see. I am speaking, of course, of the life of man with God. It is this role which the sister constantly plays in the Church; we see it in the habi~ she wears, in the houses she lives in, the bearing which marks her per-son, and in the very disposition of her life. Her mission and vocation in the Church was meant to publish this truth: that this woman belongs entirely to God, that she lives only for Him and only with Him. This is, it seems, what the vocation of the religious sister was meant by God to signify; and the external marks which set it off from all other vocations (something like the plate of pure gold worn by the high priest of the Old Tes~tament) indi-cate immediately that the one belonging to this yay of life is set apart for the Lord. God knew that by reason of the fall the observance of the first and greatest commandment--to love God with one's whole heart and soul--would be most difficult to keep. For the mind of man, wounded by original sin, would tend to look downward; his heart would tend to become immersed in the things of time even though he be ordered to an eternal destiny. The sublime idea of union with God would be recalled and brought to birth in him only through what he saw or only through what he would in some way sense. God knew that if know.ledge would be had only through the instrumentality of the senses, through contact with visible things such as the spoken or the written word, then love would be recalled to man and begotten in him only t~hrough what he would in some way sense, only through some visible instrument; and in this case the love that would be recalled and be-gotten in him would be a share and participation in God's own love itself. It was for this reason that God instituted Christian virginity, and the Church ~gave this institution a very definite form in the religious life; *for the sister was to be a sign or a "sacrament," that is, a visible sign of an in-visible reality. It was one of the best possible ways of realizing and of answering the cry of the psalmist, "We no longer see the signs," which you have placed before us, Lord. While a sister is a sign of many things---of the fact that God exists, of the fact that He can touch a soul in a most intimate way, of the fact that He can ask a soul, or rather demand of 'it as it were~ 'to live for Hi~n ~lone-- still the sister is above all according to the divine~plan a sign of a yet greater mystery, 'For her mlssxon was set up by God to signify that He is love, that He is one who loves and can be loved. She was meant to indicate perpetually, not so much in her own individual person as in the insti-tution which she incarnates, that man is called to experi-ence God's personal love, that a human soul is called to be the bride of the Lord. This explanation is not just ~ sentimental, metaphor; it is something, which fias been constantly re-echoed in the literature of the Church--in the figure of the Church herself as the ,immaculate spouse of Christ, in the person of the bride of the Canticle of Canticles, in the figure of the chosen people as the Jerusalem or Sion of the Old Testament, in the.figure of Mary, and in the figure of the New Jerusalem who is said by St. John in the Apocalypse to be sent down from heaven by God all clothed like a bride who has adorned herself in readiness to meet her husband (Apoc 21:2). It is in fact rather clearly indicated there that the new Jerusalem is a figure of the Church and of the individual members of this Church, each of whom is called to be the bride of the bridegroom who is the Lamb (Apoc 21:9). There is, we might say, a common desire in the Church to see this heavenly Jerusalem or to catch some glimpse here on earth of the soul that is ready to enter into glory or who already participates in vision. In the sister that desire was to be fulfilled. For while it is true that the re-ligious profession taken together with the reception of both man and woman is essentially the same, a represen-tation of an eschatological state, nevertheless it is only in the case of tlie sister, because she is a woman, that one of the principal effects--the closest possible union with God---is brought out most strikingly and unmistakably. The man's consecration to God is considered to be a kind of second baptism, a ceremony in which his death to the world and his resurrection unto God is signified. But in the case of the woman, the ceremonies taken in their en-tirety form a kind of marriage rit~, a marriage in which she unites herself to the God-man as His bride. Conse-quently only the sister is able to signify in her very being and. person the marriage of the Christian with God, be-cause only she cfin be by nature a bride. The veil and, in some cases, the ring that she receives at the time of her profession were meant to be a perpetual reminder both to herself and the world that there is another world of r.eality that lies far beyond the surface vision which takes up the thoughts and the attention of the majority of men. 4- + The Sister in the Church VOLUME 20, 1961 17 ÷ ÷ ~,. A. $chleck, REVIEW FOR RELIGIOUS 18 The excellence of this marriage over that of the sacra-ment lies in the immediacy of the union with Christ the God-man as well as in the permanence of the bond that is established at that time. For we kno~ that in the re-ligious profession a woman unites herself' immediately to Christ, whereas in Christian marriage, She unites herself only. mediately to Him, through the intermediary of a human creature who represents Christ for her. The bond of the religious profession, moreover, is not dissolved at death; rather it is 'one that realizes its full meaning and significance not here on earth but only'in eternity since it is the reward of virgins alone tO follow, the Lamb whithersoever He goes in the everlasting hills. It is in this way that a sister is a visible and constant symbol to the world of the sublime privilege and destiny which rests upon all human souls--to be a bride in search of the bridegroom. Sublime though this role of the sister is, there is yet another one which is not merely attached to this destiny of being a bride of Christ, but is its natural outcome. We know that in and through human marriage the bride as-sumes the interests 'and the concerns of the ~bridegroom. Consequently, in the marriage signified by the'religious reception and profession of the sister, she assumes the in-terests and concerns of eternal love, of God who is infinite love. Thus her love is not only not annihilated by her profession, but it is given new life and becomes much more dynamic and extensive than that which is had be-tween two persons united to each other through Christian marriage. It is meant to assume the status arid proportions' of the love of the God-man Himself. If the bride reflects the interests and the concerns of the bridegroom, she does so in a very definite way in accordance with her own na-ture. Since this nature is feminine, she rel~resents God as love and she reflects the concern of God for souls in a ma-ternal way. in fact, we can say that the maternal office or role for which she is created is not only not annihilated in her profession but is brought to its highest and most perfect fulfillment because she exercises it over a greater number of souls and with respec~t to the highest life that can be given to a creature, a share in the life of God Him-self. This is as it should be. For a natural desire, one that is implanted in a creature by God Himself, must be capa-ble of being ftilfilled and must be fulfilled in some way or other if that creature is to realize its highest possible perfection. In calling the sister ~o her vocation, the highest voca-tion to which a woman could aspire in the Church, God will not--I think that "we can say can not---destroy this aspiration which lies deep in the very make-up of every woman. Rather He will bring it--He must bring it--pro- vided there is no'obstacle on her part--to its fullest and most perfect realization. To be pure and untouched~oand wholly consecrated to God and yet to have the heart and soul of.a mother is the unique wonder of Mary; and,it is also at the very heart and m);s'te~ 0f the sister's ,~6cation. It is a grace which is given to her initially in the grace of vocation itself, in much the same way as the fruit of the tree is given already in the very seed of the tree. And that grace will die or grow in the sister in the same measure or proportion as the grace of vocation dies or grows in her heart. It is of this also that a sister is a continuing sign or symbol to the world---that only a virgin motherhood is' compatible with~ a~_divine motherhood, that is, one that has as the whole purpose of its existence to lift up the souls of its children to :God, Just as Mary became filled with,grace and,superabundant 'in it, so to9 the sister is called to something similar--to be filled ~with grace but in such a way that she not only receives it but commtini-cates ,and diffuses it' to others as .a mother communicates and diffuses life to her children. Consequently, the.phrase which the Church in her liturgy.applies to Mary can also be applied in a certain sense to her: "And ~having the honor of virginity, you have also the joyof'motherhood," I think that it is true to say ,that only this understand-ing and presentation of the sister's, role in .the Church will make it more meaningful for her and restore it to its rightful place of: excellence~among the ways of life that lie"open to the faithful. For unless there is ~a deep faith and conviction in her marriage with Christ and in her spiritual motherhood, ~ the deeper motivating forces of, her vocation c~)uld easily remain somewhat obscured"and the consequent fruit of her apostolate diminished. And unless the missiofi' of the sister is presented to all the faithful during the years of their academic training and instruction,.espeCially in high schools and colleges, not by means of a ~¢il~d of "fly,by~nigh~" program but by one that openly juxtaposes it to marriage and presents it in all of its fullness, with its beauty, excellence, and joys, to-gether with its peculiar trials and difficulties, the question Ut quid perditio haec? spoken of above.will remain in the minds of a great many of the faithful and continue to ;. serve' as a parent,al objection to the very vocation itself: For all the attractiveness and beauty which this picture of the sister's mission in the Church might present, there° is one warning that might be voiced before c6ncluding, a-warning which becomes ever more necessary as the prog-ress of our technical civilization moves on with the.speed of an object drawn by the pull of gravity.And that is that 'the sister as well as the institution which she incar-nates must not fail to hold up the mystery of the cross-- in schools, in vocation literature, and above all in ,the The Sister in the C~hurch VOEUME 2~ 1961 19 4. + C. A. Schleck, REVIEW FOR RELIGIOUS 20 actual living of the religious life itself. The presence of this sign of contradiction, its mystery, its sorrow and its joy, must always be the very basis of her way of life. For the essence of the religious life is "to go out from the world." Consequently, the religious sister is to bear in mind that here on earth she is called upon to fulfill the obligations of a bride and .a mother. The privileges and the rewards that shall be hers--that of "following the Lamb whithersoever He goes" and that of ~eeing "her sons coming from afar off and her daughters rising up at her side" (see Apoc 14:4; Is 60:3 ff.)--are reserved for eternity: These will be hers only if she has understood and accepted at the very outset of her religious life and has observed ever more faithfully during it the injunction of St. Ambrose: "The root and the flower of virginity is a crucified life.". It is this life, together with all that it implies in the case of the woman--silence and stillness and hiddenness especially--that is necessary not only for this vision to remain throughout her life but also for it to grow and to reach to new extensions and heights so that all the various lights and shadows of its beauty might appear in all their fullness, richness, and splendor. Such a vision of the "Word breathing forth love" as St. Thomas says (Summa tkeologiae, .1, 43, 5, ad 2), can be purchased only where there is lived and practiced prayer and disci-pline. These requirements have today made the vocation of the religious sister especially difficult. For the growing demands of her apostolate in the world along with the almost imperceptible infiltrations of elements foreign to her. vocation which such an apostolate often implies, could easily diminish and even destroy the possibility of retaining and developing this vision. If she remains faith-ful, however, to a constant and personal practice of these requirements, she will enable herself to fulfill her two-fold role, that of being a virgin in search of Christ and that of being a mother in whose conceptions no sin is passed on to the offspring, but only grace, only a share in the life of God Himself. Like freshly fallen snow on a mountain she will lift her gaze.only to God; and yet under the heat of the sun (which stands for the activity of'the Holy Spirit) she will melt and give life-giving water to those who dwell in the fields and valleys below. And he who drinks of this water shall never thirst, but it will become to him "a fountain of living water springing up unto life everlasting" (Jn 4:14). In conclusion we might sum up very briefly what we have attempted to give in these few pages. A religious sister leaves the world to become a sign or symbol, repre-senting God to men and men before God. For God loves humanity in her person, and in her person humanity gives its loving answer back to God. This, I think, is the mission given to the sister both by God and by the Church. When she returns to the world in the exercise of her apostolate, regardless of what this might be, she does so primarily as a sxgn, a symbol of the pasclial mysterxes, of tiuman na-ture's death to sin and resurrection unto God. In her case, this resurrection will be not so much unto light and knowledge as unto love. We know, that no apostolate, no vocation has any real meaning except in some relation to communication of life through light or through love. In the case of the religious sister it is in ke~eping with her very nature that the communication be more often predominantly through love; and even when it is through light, through the instruction of youth, it will be a spread-ing of vision in and through the warmth of love. Therein lies the "poetry" or the sacramental meaning and the divine design for the sister's mission, a mission whose fullness and richness and meaning must be made known to the world today; for it presents the solution to the needs of our day a constantly deeper interiorisation of doctrine and life, a flowering of the contemplative spirit, and an intense outpouring of charity and love. It is true that the world of today needs a rational theology; yet before it can become capable of this theology, it needs the vision which lies behind it, the vision wfiich made the very Summa of Aquinas seem like so much straw--the vision of eternal light that loves and is love. This role, this mission, this need for the presence of the sister in the Church has been very well indicated by a passage from one of the works of St. John of the Cross: 0 Lamps of fire, in whose resplendent light the deepest caverns where the senses meet,- erst steeped in dark-ness dire, Blaze with new glories bright, and to the lov'd one give both light and heat. Living Flame of Love, Stanza 3 This is the work of the Spirit and it is also the mission of the sister in the Church. And so in the end we come back to the beginning. The sister's apostolate or primary mission is very much like that of the Holy S15irit with whom she has a very definite affinity--to diffuse within the souls of men the gift of created love which is the com-mon bond uniting us with God and with each other in the friendship of divine charity or in the community of love which is the Church. If the sister fulfills tfi~t mission, on the day of her entrance into eternity she will merit to hear the words which the Prophet addressed to the new Jerusalem many centuries ago: "Arise, O Jerusalem, and stand on high, and behold the joy that comes to thee from thy God" (Bar 4:36; 5:5). 4- 4- The Sister in,- the Church VOLUME 20,, 1961 JEAN GALOT, S.J. Thanksgiving After Holy Communion, + ÷ + The Reverend Jean Galot, S.J. is Professor of Dogmatic Theology at Coll~ge Saint-Albert, Eegenhoven - Louvain, Belgium. REVIEW FOR RELIGIOUS 22 In recent years it seems that some observers have no-ticed a decline in personal thanksgiving after Holy Com-munion. 1 The liturgical too;cement would seem to have led some of the faithful, including priests, to neglect any prayer which is not official, liturgical prayer, or prayer with a community flavor. On the other hand; the publi-cation b~y Father Karl Rahner of two articles on the theo-logical justification for thanksgivings gives us an oppor-tunity to reconsider this aspect of Holy Communion. We would like to do this not only from the standpoint Of prac-tice, but also doctrinally. Firstly, we shall ask what connection there is between thanksgiving and the Mass. In particular, is it correct to say that thanksgiving has only minor importance because Mass is it.self essentially a thanksgiving? Then we shall look at the reason usually given for making a thanksgiv-ing; namely, the continuation of the real presence of Christ in the communicant. But is this, in fact, the chief justification for the practice? Finally, there are some conclusions about the length of the thanksgiving and the manner of making it. Having a better understanding of Holy Communion and of its effects in us will lead us to see the attitude it requires of the communicant. By t~he end of this study it is hoped that the great im-portance of the matter in all religious formation will be ,apparent. This is the year of the Eucharistic Congress which has as its theme "Pro mundi vita" [For the life of the world], and it is also the fiftieth anniversary of St. Plus X's decree on the Communion of small children. It would be rewarding were the thoughts here outlined to contribute in any way to a fresh development Of Eucharis-, uc p~ety. . x This article originall~ appeared in Revue des Communautds Re. ligieuses, 32 (1960), 73-86. The translation is by Rev. D. Brigstocke, s.J. *"Danksagung nach der hl. Messe," Geist und Leben, 32 (1959), 180-89, 442-48. Thanksgiving Completes Our Participation in the Mass It is very t~ue that the whole Mass is a thanksgiving. The expression Eucharist~.makeS this clear. The word was applied by the primitive Church to the sacr~iment which Jesus instituted at the Last Supper; and the reason may be found in St. Luke and St, Paul: when He consecrated the bread, Christ "gave thanks" .(Lk 22:19; 1 Cot 11:24). It is the attitude which distinguished Christ at this capi-tal moment that has given its name~ to the sacrament. In memory of. Christ His '~disciples have likewise "given thanks" to God by repeating the gesture of consecration,3 ~How is this characteristic attitude to be interpreted? To give thanks is to thank God and to adopt the disposi-tions ofsomeone who has received everything from Him, and is glad to offer Him everything in return. At the moment of the Last Supper, Christ wished, to proclaim that He held everything from the: Father, hnd at,the same time He wanted to make a complete offering of Himself to the Father in a way .which would for ever perpetuate His oblation on Calvary. By this, thanksgiving, which is intended to be an act of total homage to the Father, the bread is blessed;~ it is consecrated because, being ,offered to God, henceforth it belongs to Him; it becomes the in-strument of divine blessings. The thanksgiving is an obla-tion, and the blessing of the bread is the sign of this obla-tion, its material symbol This is as much as to say that one must n6t have too restricted an idea of thanksgiving, confining it tO an outburst of gratitude alone. It signifies a return to God of what He has given to man. It is .a "Thank you" which is expressed by a profound offering of the self. If the Mass is to be called a thanksgiving, then it is within this very broad meaning of the word. Those who take part in the Mass have to acknowledge with. Christ that they h~ve received everything from the Father and that with Him they present to the Father all that has been bestowed upon them. They do this by uniting their offer-ing,' which should l~e as complete as possible, with that of the Savior, Does this mean to say that fervent.participation in,the Mass, with this attitude of thanksgiving, makes a thanks-giving after Holy Communion secondary or only slightly useful? We might notice that Father Rahner, while put-aFor the employment of the term Eucharist in the prim~itive Church an~d especially in St. Justin see P. Batiffol,'L'Eucharistie, la prdsence rdelle et la transsubstantiation, "l~tudes d'histoire et de th~o-logie positive," 2nd series; J.-A. ~Jungmann, Missarum Sollemnia, I, 45 ft. ~In St. Matthew (26:26) and St. Mark (14:,22) the equivalent of "having given thanks" is "havin~,g blessed." 4, Thankagiving Holy vo,.u~E ~o. ÷ ÷ ÷ ~ean Galot, REVIEW FOR RELIGIOUS ting in the first place the thanksgiving constituted by the Mass itself, maintains that thanksgiving after Holy Com-munion means much and is truly recommendable. And if one thinks of the personal participation by the priest or the faithful in the Mass, with all that this sharing de-mands, it cannot be said that thanksgiving has only sec-ondary importance. For its role is to complete partici-pation in the Mass, and to ensure the full fruit of this participation. In fact, participation in the sacrifice of the Mass reaches its culmination in Communion. This is the sacrificial meal. Certainly the sacrifice has its value on its own. Once the Consecration has taken place the essence of the sacri-fice has been accomplished, with its worth ex opere operato applied to the intentions for which the Mass is celebrated. But in the sacramental order the personal participation by the priest or faithful in the sacrifice of Christ remains essentially insufficient so long as it has not ended in Communion. This remains true, however fer-vent the will to unite oneself with the Offering and the Consecration.5 The object of Holy Communion is the full association in the Savior's sacrifice of those who are present at the sacramental renewal of this sacrifice. It unites them to Christ's offering in virtue of an efficacity ex opere operato different from that of the Consecration, and which completes the latter by acting in each com-municant individually. This sacramental efficacity may be explained in other terms by saying that here it is no longer the member of the faithful who tries simply to unite himself to the sacrifice of Jesus, albeit his efforts are sustained by grace; it is Jesus Himself coming to unite the Christian to His sacrifice. He comes to incorporate the individual with His sacrifice, and He does so by a divine power enabling the fa!thful to offer that which human weakness would have precluded. This sacramental incor-poration in the sacrifice may be translated in terms of thanksgiving: by Holy Communion Christ comes to in-corporate the faithful into His own supreme thanksgiving --a thanksgiving repeated at each Mass and which in-cludes the offering of His death. Christ associates the Christian with Himself, placing him in this situation of giving thanks. The sacramental efficacity of this incorporation, while it proceeds essentially from the divine strength of Christ, depends also upon the dispositions of the faithful. As with the rest of the sacraments, the effect ex opere operato of Holy Communion does not dispense the faithful from cooperating with grace. Christ gives Himself with His 5 Cf, the Council of Trent (DB 944) encouraging the faithful to sacramental communion at each Mass they attend. omnipotence, but the soul still has to open itself to Him and welcome Him. This attitude of welcome, this opening of the self and subjective fervor will have an influence upoh the fruits of Communibn. Here it is that we discern':the'i~nportance 6f'indi~,idual thanksgiving after Holy Communion. The Christian really has to "receive, Christ in such a way as to allow Christ to incorporate Him fully into His own sacri,fice. In order to be able to receive Christ in this way, one has to pay attention to Him, try to show Him the sentiments of welcome that He deserves, .and make ohe's own the thanksgiving that Christ brings with Him. This can only be achieved in those moments~ of recollection When a cer-tain intimate dialogue occurs. The time of thanksgiving after Holy Communion is the moment when all that has happened at the altar enters deeply into the soul of the Christian in order to transform it. At this moment the communicant yields himself to that immense giving of thanks which was the theme of the Savior's sacrifice. He commits himself personally to this thanksgiving by allowing Christ to penetrate to his. fur-thest depths, and by devoting all his powers as a man, his ability to reflect and to will, to the work of extending the Savior's reach within him. Thus, thanksgiving after Holy Communion is not a simple movement of personal piety which just happens to be added to a liturgical action in itself fully sufficient. It~is not a complement, with value only secondary. It is the reception and welcome of the liturgical and sacramental action, a welcome without which this liturgical action could not produce in the com-municant that which one has a right to expect. True--the thanksgiving is individual. It has to be, because it signi-fies a personal welcome given to the coming of Christ, and it has all the more worth in proportion as the depths of the personality are engaged. But this individual com-plement is claimed by Holy Communion and therefore by the liturgical action of the community which is the Mass. Besides, while remaining an act of the individual, the thanksgiving allows the member of the faithful to rise to a higher le~,el of community charity. It does this pre-cisely because in Holy Communion the Christian wel-comes to himself the love of Christ. . There is, therefore, no reason for neglecting thanks-giving after Holy Communion, or for holding that it is an act of private piety which we may omit at will. On the contrary, it is the ordinary completion of 'the Mass. Its importan.ce is not less for not being found among the prayers that the priest recites officially. By its very essence the thanksgiving has to be something intimate,~ a reaching-out and utterance of the soul; and as such it gua,rantees the full effect of the Mass in each of the faithful. + Thanksgiving A.~e~ Holy Commumon VOLUME 20, 1961 ~e~ ~, sJ. REVIEW FOR RELIGIOUS Thanksgiving and the Real Presence of Christ For some time after Communion the sacramental pres-ence o£ the bod~ o£ Christ remains in us.~ It is difficUlt to decide the exact duration o£ this presence, but it does not cease be£ore the dissolution o~ the species. Accord.oing to some medical opinion, a small host in a healthy stom-ach does not corrupt before haft an hour.7 On the other hand, it is even more 'important to notice that this bodily presence o~ Christ in the communicant is given essentially £or a spiritual action, and more speCially £or a spiritual presence o~ Christ in u~. For Christ comes to nourish us spiritually. Father Rahner has good reason £or insisting upon the spiritual pregen.ce o~ Christ that Holy Communion produces. Thinking o~ the Eucharist, St. Paul Spoke about "spirit-ual food" and "spiritual drink" (1 Cor 10:3-4). He un-derstood the efficacity o£ the Eucharist as being o£ the spiritual order because, to speak more precisely, this effi-cacity was due to the Holy Spirit: "in 6ne Spirit we have all been made to drink" (1 Cor 12:13). According to these views, it is not the Bgdy or the Blood of Christ, as such, in their simple material reality, which operates in the communicant, but the Holy Ghost whom they bear. St. Paul was ectioing Christ's teaching. In the l~romise o~ the sacrament a's St. John recounts it, the Master had under-lined the spiritual nature o~ the etticacity of the Eucharist: "Only the spirit gives li£e; the flesh :is of no avail" (Jn 6:63). By itseff the flesh would be powerless to exert any sanctifying activity; it is only through the Spir!t that it can act in this way. In order to better understand the connection which exists between the Eucharistic body and the Holy Ghost, we should recall that the Body present in the Eucharist is the glorifie.~d Body o[_.the Savior. It is His risen Body. It is true that th.is Body is giv~en to us in a ~sacrifice. But the sacrifice, While it renews the offering of Calvary, renews too the completion of this offering and' its acceptance by the Father: :that is to~ say, the glorification o~ Jesus. That is why the Mass omme'mbrates not only the Passion~ but . e Father Rahner has put £orward a new theory~ according to which 'the real presence would cease [xom the moment of communicating, because from that instant the species of bread can no longer be con-sidered as food, being .no longer eatable. According to him there would begat this moment the equivale.nt of corruption of sp.ecies'. In' principle, however, tradition considers that physical corruption of ~ ¯ the species must occur before the real presence ~ceases. One might!! also add that the species of bread do. continue to be a nourishment' I even ~fte'r actual manducation, and so they remain the sign 6f the I real presence. Therefore the presence of the Body of Christ certainly I persists after the ~ctual°moment of communicating. ~ C~. Cardinal Gasparri, Tract. canonicus de Sanctissima Eucha- I ristia, (1897), n. 1194~ also the Resurrection and Ascension. Without the Resur-rection and the Ascension the sacrifice would be neither perfect nor consummated. Therefore, at the moment-of consecration it is the risen Body of Christ that becbmes present on the altar, and\in,.Holy Commufii61i~,iit is this risen Body which the faithful receive. Now the charac-teristic feature of the glorified humahity of Christ is that of being filled with the Holy Spirit,.and of b.eing able to transmit and communicate thissame Spirit.,At the Resur-rection the Body of Christ was tr~a~stormed and spirit-ualized by the Spirit. So it is that St. Paul considers the risen Christ as He who possesses the Hgly Spirit, and who bestows Him for our sanctification,s "The last Adam was made into a quickening spirit" 0 Cor" 15:45). This Pauline teaching is based on the testimony of the Gospel itself, which shows us in the risen Chyist Him who says.to His apostles, "Receive ye the Holy Ghost" (Jn 20:22), and above fill Him who sends, the Ho.ly Spirit to all the disciples on the day of Pentecost (Lk .24;49; cf. Act The reception of the glorious flesh of Christ in the body of the communicant produces as a consequence a general pervasion by the Holy Spirit. Before all let us notice that the Holy Ghost does not veil the presence-of Chr!st, as though He were an intermediary acting as a screen. On the contrary, He causes the ~piritual diffusion of this p~es-ence; it is He who causes the action and love of the Savior to penetrate the soul. It is through Him that the presence of Christ gr6ws deeper and more intimate. It is this spiritual action of the bodily presence of the Savior in the communicant that demands the latter's cooperation if that action is to be exercised fully. It fol-lows that this spiritual action requires the most fervent thanksgiving possible. We are now in a position to define more exactly the role of thanksgiving. For our part, i.t is the welcome to the bodily presence of Jesus as a presence which acts in a spiritual manner and thus penetrates the soul. It is, be-sides, traditional to think of thanksgiving along these lines: the Christian who has just communicated addresses himself to Christ present in his heart, Christ who. has reached and penetrated into his very soul. The communi-cant desires to make some answer to this spiritual pres-ence. This concentration of attention upon the spiritual presence of Christ should not lead to the conclusion that the bodily presence is without importance. The spiritual presence is bound up with the bodily presence:. ,we have recalled that it is the glorious Body of Christ that is the s Cf. F. X. Durrwell, La Rdsurrection de ]dsus, myst~re de salut, (Paris: 1949), pp.,196-23. 4- 4- 4- Thanksgiving Alter ltoly Communion VOI~UME 20, :1961 ÷ ÷ ÷ lean Galot, SJ. REVIEW FOR RELIGIOUS 28 bearer of the Spirit. In th6 rest of the Sacraments there is an action by the Holy Spirit, together with an infusion of grace; the Eucharist is the only sacrament wherein we receive not only grace, but the author of grace. In it we receive the spiritual presence of Jesus after a fashion that ig quite exceptional, arising from the fact that this pres-ence is the immediate result of the presence of His Body within us. It is this bodily presence which guarantees the spiritual presence at its highest pitch, together with spiritual nourishment, Thanksgiving after Holy Com-munion has as its object the spiritual assimilation of the presence of Christ. The Duration of Thanksgiving According to what principle should we determine the lengt.h of thanksgiving? Father Viller writes, "It is nor-mal for it to last as long as the Eucharistic presence of our Lord remains in us.''9 But it is quite legitimate to enquire with Father Rahner whether this criterion is fully justified. To begin with, certain inconveniences arise when we seek to measure the duration of the thanksgiving by the duration 'of Christ's bodily presence in the com-municant. If, as Cardinal Gasparri states on medical evi-dence, a small host remains in the stomach for not less than half an hour, and a large one for an hour, then this p~i~sistence of the species will in any case require a very long thanksgiving. Besides, were this criterion to be adopted, it would be for doctors and biologists to decide upon the length of the thanksgiving. In addition to this, such a criterion does not appear to be founded on the true nature of the thanksgiving. The proper object of the latter is not the reception of the Body of Christ in the stomach, but the reception of the total Christ by the soul. We are not dealing with an assimilation by the body of the Body of Christ, but with a reception and assimilation "of His spiritual presence. We have tried to stress that the bodily presence of Christ is designed to give us His spiri-trial presence more comp.letely and immediately. Since the role of the thanksgiving is to open the heart or the soul to this spiritual presence of the Savior, its duration should be measured by the amount of time nor-mally needed if such'a welcome is to occur. It should be long enough to allow the person of Christ to exercise His action in the soul of the communicant and to fill it with His life in the measure that He Himself wishes. What 'must take place is a penetration of our intelligence and will and sentiments by this presence, and there must also be a personal effort to achieve this intimate relationship with Christ. No absolute norm can be given for achieving Communion (pratique), in Dictionnaire de Spiritualitd, II, 1282. this, simply because one has to take into account the sub-jective dispositions of each individual. But in general spiritual writers think that about a quarter of an hour is good measure for most. This isJong enough to ach,,ieve the degree of recollection whi~li ig n~ssary if profound con, tact is to be made. with the person of the Savior, and if the depths of the soul are really to be opened to Him. Certainly it would be arbitrary to declare that the last prayers of the Mass are a sufficient thanksgiving after Holy Communion, and that once the litUrgical action has been completed there is no need to prolong the prayer which should act as an echo to the.sacrament just received. On the contrary, itmay be said in general that the mere fact of following the prayers 6f the priest up to the ending of Mass is not sufficient to afford Christ th~ intimate and personal welcome which His Eucharistic. presence asks of us. It is to be regretted that there are those.who syste, m~tically favor the departure of the faithful as~.soon as Mass h~s ended. If there are many lives in wl~ich frequent reception of Holy Communion fails to produce the fruit that might be expected, may this not be because the welcome offered tq the Eucharistic Christ is not fervent enough, and because the thanksgiving which should lie the surge of a° personal. love is too brief and superficial? It has already been no-ticed that sacramental efficacity ex opere operato requires man's cooperation if it is to have its full effect. Father Rahner writes that this efficacity eX opere ope-rato cannot be increased by the thanksgiving, and that it simply depends upon the disposition of the soul at the moment of Communion. He adds that if this disposition exists it will in fact be manifested by a meditative and recollected thanksgiving,xo But if it is true that strictly speaking the thanksgiving does not augment the efficacity ex opere operato, it does none the less allow th.is effic~city to be. exercised in the fullest measure desirable. It is not only at the precise moment of communicating that 'the bodily presence of Christ produces its spiritual action. This is continued later. It will be fully efficacious to the degree that the soul yields itself to it in thanksgiving, attempting to respond by faith and love. The length of the thanksgiving does influence the efficacity of the sacra-ment, seeing that normally a certain time is called for if a welcome is to be considered fervent. It is therefore un-derstandable that the Church should recommend a thanksgiving which goes on after the Mass has ended. In this connection it is worth citing from Mediator Dei. As this encyclical is expressly concerned with the liturgy, it ~o Rahner op. cir., pp. 186-87. ÷ + + Thanksgiving A~ter Holy o~munio~ VOLUME 20, 1961 29 ÷ ÷ REVIEW FOR RELIGIOUS 30 is particularly noteworthy that it should stress the per-sonfil thanksgiv.ing d~manded by the liturgy. When the Mass, which is subject to special rules of the liturgy, is over, ~the person who has received Holy Communion is not thereby freed from his duty of thanksgiving; rather; it is most becoming that, when the' Mass is finished, the person who has received the Eucharist should recollect himseif, and in intimate union with the divine Master hold loving and fruitful converse with Him. Hence they have departed from the straight way of truth: who, adhering to the letter rather than the sense,~assert and teach that, when Mass has ended, no such thanksgiving should be added, not only because the Mass is itself a thanks-giving, 'but also because this pertains to a private and personal act of piety and not to thegood of the community. But, on the contrary, the very .nature of the sacrament de-mands that its reception should produce rich fruits of Christian sanctity. Admittedly~the congregation has been officially dis-missed, but each individual, Since he is united with Christ, should not interrupt the hymn of praise in his own soul, "al-ways returning thanks for all in the name of our Lord Jesus Christ to God the Father" (Eph 5: 20). The sacred liturgy of the Mass also exhorts us to do this when it bids us pray in these . words, "Grant, we beseech thee, that we may always continue to offer thanks" (Postcommunion, Sunday Within the Octave of Ascension) " .and may never cease from praising thee" (Postcommunion, First Sunday after Pentecost), Wherefore, if there i~"no time when we-must not offer God thanks, and if we must never cease from praising Him, who would dare to reprehend or find fault with the Church, because she advises her priests (canon 810) and faithful to converse with the divine Redeemer for at least a~ short while after Holy Communion, and inserts in her liturgical books, fitting, prayers, enriched with indulgences, by which the sacred mlmsters may make suitable preparati6n before Mass and Holy Communion or may return thanks afterwards? So far is the sacred liturgy from re-stricting the interior devotion of individual Christians, that it actfiaily fosters and promotes it so that they may be rendered like to Jesus Christ and through Him be brought to the heavenly Father; wherefore this same discipline of the liturgy demands that whoever has partaken of thd sacrifice of the altar should return fitting thanks to God. For it is the good pleasure of the di;gin~ Redeemer to hearken to us when we pray, to converse witfi us intimately and to offer us a refuge in His loVing Heart. Moreover, such personal colloquies are very necessary that we may all enjoy more fully, the supernatural treasures that are contained in the Eucharist and, according to our means, share them with others, so that Christ our Lord may exert the greatest possible influence ofi the' souls of all. Why then, Venerable Brethren, should we not approve of those who, when they receive Ho!y Communion,~ remain on in clbsest familiarity with' their divine Redeemer even after the congregation has been"officially dismissed, and that not only for~the consolation of conversing with Him, but also to render Him,due thanks and praise and especially to ask help to defend their souls against anything that may lessen the efficacy of the sacrament and to do everything in their power to cooperate with the action of Christ who is so intimately present. We exhort. them to do so in a special manner by carrying out their resolu-tions, by exercising the Christian virtues, as also by applying to their own necessities the riches they have received with royal liberality. The author of that golden book The Imitation of Christ certainly speaks in accordance with the letter and the spirit of the liturgy, when he gives the following advice to the person who approaches the altar, "Remain on in secret and take delight in your God; for He is yours whom the whole world cannot take away from you" (4 [12).Xffr," ~" ,~ The Manner o[ Making the Thanksgiving The very first principle is that of personal liberty. The same way cannot Be laid down for everyone, and there is no universal formula. Wffat is important above all is that in this meeting with Christ the soul should express itself personally. One cannot, then, lay it down as a hard and fast rule that the best way to make a thanksgiying is to follow the priest in the prayers he says towards the end of Mass. Besides, taken from the point of view of giving thanks, it must be admitted that in the Roi'han Rite these prayers are very brief and only slightly' d.eveloped. Cer-tainl); at Masses where the congregation sings or pub-licly recites the pray+rs, this activity will be shared by tl~0se who have communicated. They 16ave till later the completion of their thanksgiving in a thore personal man-ner. But where neither hymns nor'prayers are expected from the congregation, each communicant is free to fol-low his own taste. On the c;ther hand it is quite possible that an individual will need educating in the use Of thig liberty. An obvious example is that of children, and the same may be "true of a number of the'f~tithful. In orderto help their thanks-giving a prayer may be recited or an intention placed before them. Care should always be taken to introduce va,riety in order to avoid monotony and routine. But if there is great freedom in the loving converse that a thanks-giving should be, there are still certairi principles which should guide .the exercise of this liberty. We suggest, at any rate, two such principles. _Firstly, thanksgiving is the kind o.f prayer .which is par excellence directed towards the person of our Lord inti-mately present. Indeed, as we have noticed, the Eucharist is d!stinguished from the other sacraments by this gift of the personal presence of Christ. It follows that after Com-munion we should be concerned to develop all that brings our attention to bear upon the very person of the Savior. Before all else.~ this person claims our ad~oration. In renew-ing his faitfi'in the presence of God now bestowed upoh him so intimately, the communicant adores the Lord with his whole soul; and proclaims before the Infinite Being that he is a creature and utterly depend~nt. But as this in-finite being is now his guest, the com~nunicant tries to converse with Him familiarly. He c~mverses with Christ who is the identi(al'Christ of the Gospel, the Christ who The Cath~oiid Mind, 46 (June, 1948), 363--64. ÷ +- + Thanksgiving Alter Holy Communion VOLUME :~0, 1961 ÷ ÷ ÷ lean Galot, $.]. REVIEW FOR RELIGIOUS 32 enjoyed being in the company of men. The thanksgiving is the privileged moment in this personal dialogue. On the other hand it is no less important to recall that the thanksgiving is indeed the prolongation of the Mass and its completion in the individual soul. In consequence .there should be an effort to develop the dispositions which unite the soul with those of Christ in His sacrifice. Be-fore we go on to mention these dispositions, a word should be said about the Mother of God. MaTy can bring great help to the soul in its effort to unite itself to Christ's sacri-fice, just as she aids in the effort towards union with 'His person. The Blessed Virgin remains the model of per-sonal welcome to the Savior's presence, as well as of an intimate sharing in the redemptive sacrifice. She has a mission to draw souls along this way. It will be particu-larly helpful to have recourse to her in order to ensure a genuinely fervent thanksgiving. Among the dispositions which associate us with Christ's sacrifice is gratitude, for it has given its name to the Eu-charist. We have to own that we owe all to God our Father, and we should thank Him accordingly. It is to Him that we owe in the first place the immense benefit of Com-munion itself, and the gift of the Savior's body. Then comes offering. Once we have owned that all is the Father's sift there is the wish to.°ffer Him all in re-turn. The total offering that Christ makes in the Mass entails a total offering by the communicant. Thus'Com-munion prepares the soul for the sacrifices of the day ahead those sacrifices 3vhich are the effective seal of what has been offered at Mass. If it is possible to foresee certain sacrifices, it may be desirable to offer them in advance during the thanksgiving; thus the Christian will be helped to accept them in the right spirit when they come, a spirit of intimate union with Christ and the love which was carried to love's extreme limit. Thanksgiving gives the soul the opportuniiyto adopt an ideal attitude of gener-osity Which it will ~try to maintain when the difficult mo-ments do in fact arise. We should also-mention confidence and joy. Christ present in the soul is the glorious Christ, and his sacrifice was consummated in the triumph of the Resurrection. The thanksgiving should strengthen confidence in the victory the Savior h~is won, both in Himself and in others, and in such a way that the communicant is able to face more firmly obstacles to his personaFreligious life and apostolate. There should also be a renewal of spiritual joy. Coming from Communion the Christian should have a heart filled with enthusiasm and be manifestly happy, for he has just welcomed the triumphant Christ. Neither should prayer of petition be forgotten. The sacrifice of the Mass is celebrated in order to spread divine graces more abundantly upon men. The communicant ought to unite himself with the salvific will of God which, in Christ, inspires sacrifice. With the Savior he should de-sire the expansion and progress of His Kingdom; he will become more and more one. w~th the intima~t,e~desires of Christ in proportion as he makes his own the great inten-tions of the Church and asks for their fulfillment. At the same time the communicant entrusts his own private in-tentions to Christ, intentions that represent his own share of responsibility in the advancement of the Kingdom. He will take advantage of the Savior's presence in order to express his desires and hopes and to obtain their satisfac-tion. Finally, among those dispositions which we may expect the thanksgiving to develop is fraternal charity, that love of one's neighbor of which Christ's sacrifice is the perfect and extreme form. Ever since St. Paul the Church has loqked upon Holy Communion as the most powerful sac-ramental bond linking Christians, the artificer par excel-lence of the unity of the Mystical Body. Thanksgiving should contribute to the flowering of charity, both of that direct charity which concerns the people with whom daily life brings, us into contact, as well as 6f that more ample charity which goes out to the furthermost confines of the whole Mystical Body, and which is marked by a special goodwill towards our separated brethren. Such, then, are the essential dispositions which thanks-giving should develop. One could add others, or further stress certain aspects of those which we have mentioned. With Father Rahner we say .that all that is really pious may find its place in the thanksgiving, all that touches the heart of the communicant, his cares and his intentions. For the point is that thanksgiving may be seen as a kind of r~sum~ of Christian piety, of which it is the richest and most complete moment. In thanksgiving participa-tion in the sacrifice of the Mass~ reaches its peak, just as does union with the Savior's person. All the diverse, inti-mate attitudes of a man before God may therefore here be manifested in the deepest and most concrete fashion, with a most sincere personal impulse. Thanksgiving A]t~r Holy ommunion VOLUME 20, .1961 I~MILE BERGH, S.J. The Communicant's Our Father ÷ ÷ + The Reverend ~mile Bergh, S.J. is editor of Revue des Commu-naut~ s Religieuses and Professor of Canon Law at Coll~ge Saint-Albert, Eegenhoven - Louvain, Belgium. REVIEW FOR RELIGIOUS 34 The Lord's Prayer expresses perfectly the-dispositions which should be found in the Christian who participates integrally in the H01y Sacrifice by sacramental Com-munion. It is certainly proper to think that at the mo-ment when our Lord actualizes in us in a special way His work~of salvation, He teaches us by His Spirit the prayer of redeemed sons. Le~ us then respond to this grace. Father! We are to call You by this name because Your Son, present in us, communicates to us His" divine life. May His Spirit make us taste Your paternal love. Our Father! We all form but one body, we who h~ive partaken of the same bread. In Christ we encounter all of Your sons. We will be always more brotherly toward them. We pray to You especially for our brothers, sep- "arated Christians, that they may participate ih our Eu, charist in the only Church of Christ. Who art in heaven! We believe firml~ that we have re-ceived the bread come down from heaven. Grant, our Father, that we may live close to You in spirit in the so-ciety of~the angels and saintS. Hallowed be thy name! The Eucharistic offering gives You perfect glory. YoUr holiness, Your power, Your love, all Youi attributes proclaim themselves in this mystery. W~ Unite our adoration to the Holy, holy, holy of the angels. We render You all honor and glory through Your beloved Son. Thy Kingdom come! Grant that from the rising of the sun to the going down thereof all people will offer this purest sacrifice to You, so that the entire universe may submit to the sweet yoke of the Lord Jesus. May His reign of truth and of life, of holiness and grace, of justice, of love, and peace extend itself by means of the Eucharist to all nations. Thy will be done on earth as it is in heaven! To receive communion is to participate in the obedience of Your Son. In everything He has done that which was pleasing to You. We give ourselves over to His will as He has given himself over to Yours for us. Make us, by the Spirit of Jesus, faithful and loving, patient and resigned. So 'the world will believe that You are Love, and the fiat of ~he earth.will echo the Amen i~f heaven. ~ . ~ Give us thi~ day 9ur daily bread! After the gift ~which You have just given us, the bread of eternal-life, can we doubt for a moment your Providence and not wait to re-ceive from it all the help for which our misery has need? Give us each day the bread of heaven. Give it to us in our last hour. Give it to all suffering humanity, for it is the guarantee of eternal happiness. Forgive us our. trespasses! By the ~mystery of the Re-demption, ~,hic.h has just renewed itself.,~f~ "us, by the power of the Body~and the Blood of Jesus, our Savior, purify us of our faults; give us deep contrition for them, pen~etrated with love and~fihal confidence. .~ As we forgive those who trespass against us! On the altar as at Calvary You pardon Your enemies. You have desired that we should reconcile ourselves Witti one another be-fore presenting our offering. Teach~ us to imitate You~ mercy w.hmh ng~ther judges ngr condemns, but pardons without tiring. By the charity which we draw from the Heart of Your Son may we be everywhere and always artisans of peace and union. Lead us not into tempthtion! We-ha~e been made mem-bers of Your Divine Son. Do not l~t us profane His most holy Body. We ate threatened on eve~ sid6,.,f0'r w'e are feeble and inconstant, imprudent and (owardl~. Welean solely on His strength and His 'love. YoUr S6.n could not be very powerful, were He unable to support U.S from one day to the next. But deliver us from evil! For one who has understood what Communion i~, tl~ere is but one evil" on earth: to lose or allow to grow cold by s~in the friendship of God. Deliver us from sin and fronl everythin~g-which leads to sin. Deliver poor. sinners fr6m their slavery.~ Amen! It is Your love which, after halving invented the marvels of the Incarnation" and the Redemption,. has crowned their magnificence with the ~ystery of the Eu-charist. We believe in-and w~ will always believe even more in Your charity. The Communicant's Our Father VOLUME 20, 1961~ MICHAEL NOVAK Saint East and West ÷ ÷ ÷ Mr. Michael Novak, a well known writer on various subjects, is cur-rently studying for a graduate degree in ~unhiivleorssoitpyh.y at Harvard REVIEW FOR RELIGIOUS In these days of the re-unifying of East and West, the great John Chrysostom stands as a long-ago figure to whom both sides already turn with reverence and love. The Bishop John (3't47-~07) won the hearts of his people so wholly by his gifts of spirit and of tongue that they could not refrain from calling him as by a proper name: John of the Mouth of Gold. The saint and bishop is a crucial figure for the understanding of the meaning of the East. For he was Bishop of Constantinople in the time in which it was beginning to exert its power as the new center of the East. At the time of Nicaea in Byzantium was still inconsiderable. To the cultured world, it meant little save as the recent choice of Con-stantine for his eastern headquaiters. To the Church, it was again inconsiderable, compared to the great sees of An tioch and Alexandria which, with Rome, formed the triangle of influence in the first three centuries of Chris-tianity. But by ~81, at the second ecumenical council, Constantinople had squared the triangle by becoming the third great patriarchate of the East, and had in fact shouldered out her Eastern rivals to take second rank to Rome alone. Rome and Constantinople: two instead of four. The Emperors, of course, both of East~ and West, would be sympathetic to such centralization.' Magistrates and bishops, these were the focal points of leadership among the people (not as in our own day, when com-munications leaders, unions,, vocal professional classes, and so on, offer other focal points of leadership). To have the bishops aligned with the magistrates was then the simple key to unity and civil peace. To have one 'bishop in authority in each half of the Empire was to limit to two the locks in which to turn the key. In ~98, when St. John was raised to the patriarchal throne of Constan-tinople, the system was beginning to manifest what would be its classic workings. John Chrysostom had been ordained a priest and had been preaching at Antioch for a dozen years when he was kidnapped and borne away to Constantinople. He was kidnapped, so that neither he nor the people could . successfully protest--there was vigor and imagination to actualize cabinet decisions in those old days. How did John react to the outrage? There was no escaping the sit-uation. For the glory of God he set his hand to" the task with courage, then with joy: ., ~.' ~" Cardinal Newman's famous essay gives us perhaps the best image of this man Chrysostom, for whom the Car-dinal felt one of the most intimate ties among all the men of history. Why was John a great orator? Because he spoke in the measures of Cicero? to the public weal like Demosthenes? mystically like the ardent Origen? as a witness of the faith like Athanasius? s~,eepingly and cre-atively like the grei~t~Augtistine? humanly and commonly upon the Bible like the Antiocheans among whom he was trained? No, says Newman, he won the greatest ac-colade of any human orator because of his closeness to his people's heart. He spoke for them, adapted all his talent and his heart to their needs and characters. ~They crowded one another to hear him. He defended them. He loved them. Against those who plotted against him, the high in Church and Empire, the people were his strength: not at all because he was a demagogue, but be-cause he was a shepherd who knew his Own, whose own knew him. His greatest characteristic, the secret inner x~ord of his life, Cardinal Newman conceives, was his "intimate ~ym-pathy and compassionateness for the whole world,~ not only in its strength but in its weaknesses." His singular mark is "the interest he takes in all things, not so far as God has made them all alike, but as he has made them different from each other., the discriminating affection-ateness with which he accepts everyone for what is per-sonal in him and ianlike others., his versatile recogni-tion of men, one by one, for the sake of that portion of good, be it more or less, of a lower,order or a higher~ which has severally been lodged in them., the kindly spirit and-the genial temper with which he looks round at all things which this wonderful world contains." Out of such love, Chrysostom could approach his peo-ple with balm and sweetness evefi when ~he chastised. He hated and feared only sin; he was willing to die over and over for his people; he told them that. His own life was active and abstemious to infective measure. He did chas-tise; he made enemies. Impulsive and courageous both, he was not cautious with that talent of his: he spoke. The people loved him mightily for his courage and his single-ness. "His friends loved him with a love stronger than death, and more burning than hell; and it was well to be so hated, if he was so belovedT' When Theophilus, the Patriarch of Alexandria, enviously contrived with the of-fended Empress Eudoxia to exile John in 403, the first ÷ ÷ ÷ Saint ot East and West VOLUME 20, 1961 4. + 4. Michael Novak REVIEW FOR RELIGIOUS 38 exile, John could not be cautious even while his fate hung in the balance. He preached with great fervor to his people: "Christ is with me; what then have I to fear? . Already you are even more earnest than before. And when tomorrow you go out singing the litanies I shall be with you, for where you are, there also am I, and where I am there are you. Though separated in space we shall ever be one in spirit, for we form one body and it cannot be separated from its head . I am ready to give my life ten thousand times over for you . You have watched many days and nothing has moved you from your pur-pose. You have not been weakened by threats or by long-drawn- out waiting--you have done what I have always been w~anting you to do: set earthly things at naught, turned your backs on this world, risen above the slavery of the body. That is my crown, my consolation, my anoint-ing, my token of immortalityl" 1 Thus was John's union with his peop!e. His affection-ate heart poured out toward each of them, and they re-sponded. By a ruse, at the time of his second exile, he called for his riding mule at one side of the cathedral, then slipped out the other, lest the gathering crowds riot against the Imperial troops who led him off: John always thought of the people. In exile, too, on the far eastern shores of the Empire "in the loneliest spot on earth," John thought of them. He wrote them hundreds of letters, asking of their health, consoling, chiding, directing, beg-ging money for new missionary needs which he had come upon in his travels. John's first trait was compassion. His second was sanguinity: never have I had it so good, he writes shortly after he had nearly died, this frail man in his sixties, in toilsome travel; the cool air, the leisure, the care heaped on me have refreshed me. "My health was never better." His third characteristic was courage and impetuositymtogether with his goodness, these brought him to his exile and his martyrdom. To understand the malice and passion that could have moved Christians to send so good a shepherd to exile and to death, we must reflect on many aspects of the Chris-tianity and of~ the world in John's time. The peoples around the blue Mediterranean were now Christians only three hundred years or, much more accurately, only for two or three generations. The perfection of holiness, the expression in manners and institutions of the love and justice of the Lord, had hardly had time to be explored even mentally, f.ar less sink deeply by habit into the tissue and fibre of society. Elementary passions were fierce. Ways and means were direct. Monks--those whom Christianity might be suppo.sed most thoroughly to have transformed 1 Donald Attwater, St. John Chrysostom: The Voice of Gold (Mil-waukee: Bruce Publishing Company, 1939), p. 126. II were known in several places to have torn enemies limb from limb with bare hands; their riots at Alexandria were a terror. The soldiers guarding Chrysostom at Caesarea risked murder and enslavement at the hands of Isaurian barbarians rather than face the mob of monks "Who de-manded that Chrysostom leave the' city. As f6~ tl~*hier-archy, Chrysostom-said he feared nothing as he feared the Bishops. Treachery that led to flogging, tearing with hooks, burning with torches as happened to one of Chrysostom's deacons, a gentle youngster runs through the history of this time as bright scarlet and yellow thread. We must understand the wildness of the. times, and the fierceness of even tl~e next many. centuries, if we are to understand the play of human passion ;ind barbarity upon which Christianity is called to ~zork. Violeni" im-pulses, cruel machiriations, fierce self-int~rest, still rhn rampant in ourselves; but we must make an effort to re-call the times when society itself more directly expressed thes~ evil movements, less effectively neutralized and hid them. Civil magistrates and ecclesiastics may not in the main be hny holier now than heretofore, but political forms, canon law, the persistent suasion of civilized con-ventions prevent their being as violent in their evils as once upon a time save where the primitive passions arise again under the ifnpulse of marching boots and songs and shouts. ~3nce this backdrop of primitive violence is set, still another note in Chrysostom's situation must be recalled. It is this. The glory of European_ civilization was in the fourth century pivoted not yet on Europe proper but still on Alexandria and Antioch and old Byzantium. The East bore the glory of human history. Greek was the great language of the Empire. Christ had come in the East. Greek philosophy was reborn in Origen, Plotinus, Por-phyry. The great councils of the Church were Eastern councils. The Near East flourished with libraries, splen-did cities, the roads and methods taught and fostered by the earlier Romans. The deserts of Egypt and the fast-nesses of Cappadocia and Caesarea heard in th~ still crystal nights the prayers of Eastern monks. Augustine was only now bringing glory to the Latin tongue; Benedict was not yet shifting the pivot of spiritual energy from Egypt to Subiaco. Western Europe was only now b~ing conceived: the East would bring her forth. In the violence of local jealousies and entanglements with the state, Chrysostom, the light of the East, could appeal to Innocent of Rome. The Pope and he could find solace in one another's reverence and love. East and West were not yet fighting against themselves, as mother against her daughter, as land blessed by the presence Of Christ against land chosen as the humble seat of Christian leader-÷ ÷ ÷ Saint o] East and West VOLUME 20, 1q61 ÷ ÷ ÷ Michael Novai~ REVIEW FOR RELIGIOUS 40 ship. Chrysostom appealed to Innocent; Innocent replied with love. But Innocent's powerlessness foreshadowed the doom that'was to come, as the torture and dispersal of his emissaries foreshadowed other injuries of each side upon the other in the centuries to come. These were still prom-ising times, at the end of the fourth century. Chrysostom's fame went around the world; Africa and Italy shared the suspense and pain of his exile, and waited upon his let.° ters. These were among the last generations of unity of sentiment between East and West. Like the mysterious column of flame that leapt up in the night from Chrys-ostom's pulpit and burnt his cathedral to the ground, as he took ship never to see Byzantium again, so the glory of the East was to feel the flame and fire of centuries of strife, long separation, and continued misunderstanding. Why was Chrysostom sent into exile? When he came to Constantinople as Patriarch, he had begun, as Donald Attwater says, to sweep the stairs from the top. He re-buked, encouraged, disciplined, set the example for his clergy. He spoke courageously against the rich, on behalf of the poor for justice' sake, on behalf of Christ for humility's and charity's sake. He rebuked vanities and thoughtless injustices. He spoke plainly to the Empress and her court. At a crucial moment he dared to speak impulsively of the vanity of wealthy women of the court, perhaps even deliberately to ring out adoxia (disreputa-ble) to suggest Eudoxia (the Empress). Theophilus of Alexandria had had little difficulty setting enemies in motion concertedly against him. Exiled once, brought back in glory shortly--in a harbor crowded as a city square, to shouts, to joy--he was soon exiled again, de-finitively. The reasons hardly mattered. Enemies he had. Richly slippered toes he had trampled on. The ardent affection of the people could not prevent the outcome. Why was Chrysostom sent into exile? It was not only for the reasons of state, the trumped-up charges, then the consequent intrigues, the pressures, the Imperial com-mands to make the charges stick. These were trivial, dispensable. If it had .not been these, it would have been others. Good men must be broken. This is the law of Christianity. Chrysostom understood it, explicitly. Chrysostom's great natural gift was his unequalled heart-enflaming tongue; by all the laws of Christianity, his tongue would have to be silenced. Chrysostom had to be sent into exile, to the 'farthest parts of the Empire, so that God's grace might work where he had worked be-fore, Silent now in tongue, his letters live for ages--letters exile forced on him. Chrysostom grasped the fact that the kingdom Christ came to bring has laws for its inner life which set history topsy-turvy. A historian seeing the incredible malice, jealously, and ferocity of religious leaders in these times might marvel, with contempt, that Christianity could achieve so little fruit, even~,among her own.W, i~.t~',hier-archy, favor, churches, energies,~Christianity seems to do so lattle, for all 1.ts lovely wor~ls, to give the race-new hfe. But Christianity is not hierarchy or social acceptability. It is not monasteries or many vocations or crowds in church. All these did not prevent, they caused, the tor-ture of Chrysostom to death. Christianity is sacrificial love. Christian life is sacrificed life. Hence persecutions must come. If they do not come from those outside Chris-tendom, they must come from the corruption or limita-tions in the organization itself. Indeed, saint will perse-cute saint°as St. Jerome and St. Epiphanius joined Chrysostom's enemies; as good Cardinal Manning and khe saintly Newman could hardly bear each other's com-pany without severe constraint. Sacrificial love is the in-ner life of the Church. All the turmoil at Constantinople --jealousy, scheming, lying, banishment, and torture for those who would not w6rship with the false successors-- all this was necessary to make the inner life of Constan-tinople's faithful fructify. Christianity simply cannot live without suffering. External standards and measurements have got, at times, to be set at odds. Only so can con-sciences be proved truly mature, strong, brave, bold, in the darkness of faith and selflessness. "There is no need to remind you, the teacher and shepherd of a great flock," wrote Pope Innocent to Chrysostom, "that everywhere and always good men are put to the test of meeting with injustice and evil . Rest securely then in your good conscience, honored brother, for that is the strength of all good men in the hour of~affliction." "Do not be scan-dalized," John wrote to Olympias, recalling the ~candal of the Incarnation and of all the Scriptures; "remember that things even more distressing happened in the days of the Apostles." Though disunity and injustice racked his see, though true Christians were driven from the churches while the cowardly or the vicious pretended to worship there, though he himself was driven ever further into exile, forced to travel and again to travel (an attempt by his enemies to murder him by physical exhaustion), still Chrysostom could die with his favorite phrase upon his golden lips: "Glory be to God. Amen." Chrysostom un-derstood Christian love. "Be true to yourself and no one can harm you," he wrote in a last short treatise which he sent Olympias. Conscience is the dwelling place of Chris-tianity, and sacrificial love is the life of conscience not duty, or conformity, or complacency, or obligation, or law. Purified will, enamored of persons, and a Person. Hierarchy, canon law, even the Holy Mass itself, the sacra-÷ ÷ ÷ Saint oI East and West VOLUME 20, 1961 41 ments these are but means. They are some of them in-dispensable means, to be sure, given by Christ. But the accent may as accurately be On means as on indispensable. The law is love. The Way is love. The fruit is love. And love means sooner or later darkness, trial, and suffering. If East and West are separate since the tiine of John, it is because all kinds of considerations have got the better of sacrificial love. Historically polemic has been preju-diced and fruitless, each side preferring personal empha-ses to self-sacrificial views of truth. Why do Roman Cath-olics in practice if not in theory, exaggerate the legalisms of the external Church out of all proportion to their Christ-given role? Because these aspects have been under severe attack for many centuries and, knowing their value, these people have not got accustomed to seeing their limitation they are means, not the goal. Why do Easterners resist the effort of unity? Because they do not wish to forfeit centuries of tradition by a too humiliating capi~tulation to Western points of view. There are count-less 6ther reasons: none of them are insuperable, save through lack of charity. The inner dynamism of Chris-tianity is toward unity. Disunity makes for inner anguish; quarrelling causes our intensest pain; selfishness and ac-cusation make witnesses "cry out to the Lord for mercy and for aid. Just so, the scandal of disunity is our trial and darkness. The inner life of the Church is Sacrificial love. That is why the first need of East and West, when we speak of unity, is to focus our eyes with mutual regard on men as lovable as St. John Chrysostom, pride of the East and of the universal Church. Our longing hhs got to be the same as his: to be consumed, like John of the Mouth of Gold, in thq paradoxical, interior ways of the Lord's love. Michael Nov~ REVIEW FOR RELIGIOUS 42 R. F. SMITH, S. J. Documents The documents wh.ich appeared in, Acta Apostolicae Se, d~s I(AAS) during August and September, 1960, will be summarized in this article. Throughout the article all page references will be to the 1960 AAS (v. 52). New Breviary and Mass Rubrics By the apostolic letter motu propriO, Rubricarum in-structum, of July 25, 1960 (pp. 593-95), Pope John XXIII announced a new code of rubrics for the Roman Breviary arid Missal and decreed the revocation of all statutes, indults, and customs contrary to the new code. On the following day, July 26, 1960 (p. 596), the Sacred Congre-gation of Rites duly promulgated the new code of rubrics and directed that their observance be begun on January 1, 1961. The new code~ is a long document of one hundred and forty-four pages (pp. 597-740) and is divided into three parts which deal consecutively with general rubrics, rubrics of the Roman Breviary, hnd rubrics of the Roman Missal. "° General Rubrics Part One of the new code, entitled "General Rubrics," ¯ consists of nineteen chapters. The first of these chapters notes that the document is intended only for the Roman Rite. Chapter Two defines the mean.ing of liturgical days and rules that all such~days are now to be divided into first-, second-, third-, and fourth-class liturgical days. Chapter Three divides all Sundays into first- and sec-ond- class groups. First-class Sundays are the Sundays of Adveht, Lent, and Passiontide, Easter, Low Sunday, and Pentecost; all other Sundays are.second,class ones. First-class Sundays take precedence over all feasts with the ex, ception of the Feast of the Immaculate Conception. A second-class Sunday outranks a second-class feast and, when it occurs on November 2, displaces All Souls' Day. However, first- and second-class feasts of our Lord, ~when 4. 4. Survey oy Roman Documents VOLUME'20, 1961 R. F. Smith, $. ]. REVIEW FOR RELIGIOUS they occur on a second-class Sunday, take over the place as well as all the rights and privileges of the Sunday; in such cases accordingly no commemoration is made of the Sunday. Ferials, Vigils, Feasts Chapter Four defines ferials as days of the week other than Sundays and divides them into four classes. First-class ferials are Ash Wednesday and the ferial days of Holy Week; all these ferials take precedence over all feast days and admit no commemoration except a privi-leged one. Second-class ferials are the Advent ferials from December 17 to December 23 and the Ember Days of Advent, Lent, and September. These ferials outrank sec-ond- class feasts and must be commemorated when out-ranked. Third-class ferials are all the other ferials of Advent, Lent, and Passiontide. Third-class Lenten and Passiontide ferials outrank third-class feasts, but third-class Advent ferials yield to such feasts. All third-class ferials, however, must be commemorated when out-ranked. All other ferials of the year are fourth-class ones and receive no commemoration when outranked. Vigils are divided in Chapter Five into three classes. The two first-class vigils, those of Christmas and Pente-cost, take precedence over all feast days; and the Vigil of Christmas, when necessary, takes the place of the Fourth Sunday of Advent. Second-class vigils, those of the Ascen-sion, of the Assumption, of the Nativity of St. John the Baptist, and of Sts. Peter and Paul, outrank third- and fourth-class liturgical days; the only third-class vigil, that of St. Lawrence, is preferred tO fourth-class liturgical days. Both second- and third-class vigils, when impeded, are commemorated according to the rubrics governing such matters; these vigils, however, are omitted if they fall on a Sunday or a first-class feast or if their feast day is transferred or reduced to a commemoration. Chapter Six groups feast days into first-, second-, and third-clvss feasts. Only first-class°feasts have First Vespers; however, second-class feasts of our Lord have First Vespers whenever they replace a second-class Sunday. The rest of this chapter is concerned chiefly with those feasts which the law now requires to be inserted into particular cal-endars drawn up for the use of dioceses or of religious orders and congregations. Chapter Seven r~tains only three octaves, those of Christmas, Easter, and Pentecost. The octaves of Easter and Pentecost are first-class ones; that is, all the days of these octaves are first-class. The Christmas octave is a second-class one; the days within the octave are second-class, but its Octave Day is a first-class day. Chapter Eight lists the various seasons of the ecclesi- astical year, while Chapter Nine provides for the Saturday Office of our Lady. Chapter Ten considers the Major and Minor Litanies; it notes that, those bound to the Office no longer need to say th'e' ~itany of the Saints on the Rogation Days; it Mso giv~'sq6~al ordinaries ~he ~I56wer to transfer the Rogation Days from their usual place to three other successive days at a more appropriate time. Precedence of Liturgical Days Chapter Eleven gives a breakdown of the days of the ecclesiastical year into the four classes of liturgical days and gives the rank of precedence within each of the four classes. First-class liturgical days. include all first-class Sundays, feasts, ferials, and vigils as well as the days within the octaves of Easter and Pentecosti the Octave Day of Christmas, and All Souls' Day. Seqond,class litur-gidal days are all second-class Sundays, feasts, ferials, and vigils together with the days within the octave of Christ-mas. Third-class ferials and feasts and the one third-class vigil constitute third-class liturgical days, while fourth-class liturgical days include the Saturday Office of our Lady and fourth-class ferials. Chapter Twelve defines what is meant by the occur-rence ~of liturgical days, and the following chapter gives the rules to be followed when two or more liturgical days happen to fall on the same date. In such cases only first-class feasts may be transferred; all other feasts are either commemorated or completely omitted. Chapter Fourteen gives the procedure to be followed in the case of a per-petual occurrence of liturgical days. Chapter Fifteen reg-ulates the situation that arises when the Vespers of one liturgical day conflict with the First Vespers of the suc-ceeding day. If the days are of unequal rank, the Vespers of the higher day are to be said; but if the two days are eqtlal in rank, Second Vespers are to be said with a com-memoration of the other set of Vespers. Commemorations Chapter Sixteen divides all commemorations into priv-ileged and ordinary commemorations. Privileged com-memorations are made at Lauds and Vespers and in all Masses; ordinary commemorations on the other hand are made only at Lauds and in conventual and low Masses. Privileged commemorations are the commemorations to be made of a Sunday; of first-class liturgical days; of~ the days within the octave of Christmas; of the September Ember Days; of Advent, Lent, and Passi?ntide ferials; and of the Major Litanies (but at Mass or~ly). All other commemorations are ordinary. In Masses of first-class liturgical days and in sung non-conventual Masses, no commemoration~is to be made ex- 4. 4. 4- Survey Roman VOLUME 20, 1961 45 cept a privileged one. Second-class Sundays permit a commemoration of a second-class feast only; even this, however, is to be omitted if there is a privileged com-memoration. Other second-class liturgical days permit one commemoration, whether privileged or ordinary. Third-and fourth-class liturgical days permit only two commem-orations, Chapter Seventeen gives the conclusions to be used for the orations and commemorations of the Breviary and the Missal. Chapter Eighteen is concerned with the litur-gical colors; it gives episcopal conferences in mission" ter-ritories the power to change the liturgical colors when they are inappropriate for that particular region. Chapter Nineteen completes Part One of the document by its rubrics for Mass" and Office vestments; according to this chapter the folded chasuble and the broad stole are no longer to be used. 4- 4. ÷ R. F. Smith, S. ]. Breviary Rubrics Part Two of the new code of rubrics is entitled "Gen-eral Rubrics of the Roman Breviary." Chapter One of this part divides the recital of the Office into choral,~com-mort, and individual recital. Choral recital is that of a community obliged to choir by ecclesiastical law; common recital is that of a community (two or three persons are sufficient) not bound to choir. Chapter Two notes that the canonical hours are dis-tributed in a way intended to sanctify the natural day; nevertheless to satisfy the obligation of reciting the Of-rice it is sufficient if all the canonical hours are said in the twenty-four hour period allotted them. Matins (but not Lauds1) may be anticipated after two o'clock in the after-noon of the preceding day. In choral and common recital Lauds should be recited in the early morning and Ves-pers, even during Lent and Passiontide, in the afternoon. The same p.ractice is recommended for private recital. Compline is fittingly made the last prayer of the day, even though Matins of the following day have been antici-pated. When Compline is made the last prayer of the day m choral and common recital, the Pater noster is omitted, its place being taken by an examination of conscience ~of reasonable length; the Confiteor and the rest of Compline are then.recited. All of this is also recommended .for indi-vidual recital. Chapter Three then discusses the calendar to be followed by those bound to the Office. Chapter Four begins by listing three types of Matins. .The first type, consisting of three Nocturns, that is, nine Psalms and nine Lessons, is used on first- and second-class REVIEW FOR RELIGIOUS lit is probable that in private recitation Lauds may still be 46 anticipated. feasts, on the lfist three days of Hply Week, on the Octave Day of Christmas, and on All Souls' Day. The second type consists of a single Nocturn of nine Psalms and three Lessons; it is Used on all Sundays except Easter and Pente-cost, on all ferials except the'q~t three days of Holy Week, on vigils, on third-class feasts; on'the days within the octave of Christmas, and at-the Saturday Office of our Lady. The [hird type of Mating, used only on Easter and Pentecost and throughout their octaves 'if composed of a single Nocturn of three P~Alms find three Lessons. The chapter continues by" considering th~ five kinds of Offices which are now ~6 b~ used in the recital of the Breviary. "I:l{e Sunday Officd i~xcluding th6 Office°for Easter, Pentecost, and the Sunday within the oc'tave of Christmas) is largely the same as formerlywith the excep-tion of Matins. At Matins are recited the nine Sunday Psalms, then the absolution Exaudi; the Blessings to be used are Ille nos, Divinum ~iuxilium, and Per 'evangelica dicta. The First Lesson is the same as the former First. Leg-son of the day's Scripture; the gecond~ Lesson is formed'by u~iting the former Second and Third Lessons of the Scripture; and the Third Lessoh ig the First Lesson of the Homily, that is, the former Seventh Lesson. The festive Office is used for all first-class feasts and is said in the same wgy as an~ Office of a double of the first clasg was formerly said. The semi-festive Office, used for second-class feagts, is said in the same°way that Offices of doubles of the sdcofid clasg'have been~recited since 1~55. The ordinary Office, that uged on third-class feasts and for the Satm'day Office of oui'Lady, is recited like the former simple Office except for s6me changes in the Les-sons. The First Lesson is the former First Lesson of the day's Scripture, the Second Lesson is formed by uniting the former Second and Third Lessons of the Scripture, and the Third Les~on is of'the feast. This Third Lesson is obtained by using the "contracted life of the saint_ in the former Office; or, failing that, by.~om.bining the Fourth~ Fifth, and Sixth I~ssons of the former'prope.r Office of the feast; br finally, if .t.~ae feast has no Proper, by using the former Fourth Lesson of the Common. The ferial Office, used on all fer'ials and vigils except the last three days o.f Holy"Week and the Vigil of Christmas, is like the former ferial Office with Lessons either of the H~omi!y or of t~e day's Scripture. The Dil~eren.t Parts o['~the .OOice ,, ,.+,. Chapter Five, which legislates for the various parts of the Office, makes several changes which "can be-noted here. All Hymns of the Office have only the conclusion given in the Breviary, all changes~ of the conclusion by reason of feast or season being now excluded. The com-plete Antiphon is always to be said in its entirety both ÷ Survey o~ ~ Roman Documents ;=VOLUME 20, 1961 ÷ ÷ R. F. Smith, S. ]. REVIEW FOR RELIGIOUS d8 before and after the Psalms and Canticles of all the canonical hours. The Responsoria of Offices with three Nocturns are to be taken from the Proper or the Common as previously. In the.Sunday Office, however, the first Responsorium will be the one given after the former First Lesson; the second will'be that given after the former Third Scripture Lesson; and the third, when needed, will be the Responsorium formerly recited after the Third Lesson of the Homily. In ordinary Offices with Lessons taken from the day's Scripture, the first Responsorium will be that used after the former First Lesson, while the second will be that formerly used after the Third Scrip-ture Lesson. Ordinary Offices with proper Scripture Les-sons will use proper or o~dinary Responsoria in the° same order as given in the previous kind of ordinary Office. At Prime the Capitulum will always be Regi saecu-lorum and the Lectio Brevis is always to be the seasonal one. In private recital of the Office and when the Office is recited by those who are not deacons, the prayer or oration of the Office is to be preceded-by Domine, exaudi orationem meam with its response in place of Dominus vobiscum and its response. Preces feriales are to be said at Lauds and Vespers of the ferial Office on Wednesdays and Fridays of Advent, Lent, Passiontide, and the Sep-tember Ember Week. They are also to be said at Lauds on Ember Saturdays except on the Saturday within the octave of Pentecost. Chapter Six gives the directions for making the sign of the cross and for bodily posture during the choral and common recital of the Office. It is recommended that the regulations for the sign of the cross be followed also in individual recital.° Mass Rubrics Part Three of the new c~de of rubrics is called "General Rubrics of the Roman Missal." Chapter One gives some ¯ basic notions of the various kinds of Masses and notes that the phrase "private Mass'" should be avoided, since the Mass by its nature is always and everywhere an act of public worship. Chapter Two then considers the calendar to be followed in the celebration of Mass. Chapter Three siates that the conventual Mass, except on fourth-class ferials, must comform to the Office of the day and should be ff solemn Mass, or at least a high Mass. This chapter prohibits the chanting.of the Divine Office during the conventual Mass. Chapter Four is' con-cerned with Sunday and ferial.Masses, while Chapter Five discusses the Mass for feast days. This latter chapter al-lows a priest celebrating a non-conventual Mass to choose a proper Mass for a given feast from the section "for cer-tain places" rather than use a Mass formula from the Common. And in the case of non-conventual Masses, any of the Mass formulas in the correct category of the Com-mon may be used when there is no proper Mass for the feast. Votive Masses "' '" ~' Chapter Six, which deals with votive Masses, begins by general remarks on the subject. It permits all Masses of universal feasts of the Blessed Virgin to be used as votive Masses, excluding, however, Masses of the mysteries of hbr life with the exception of the Immaculate Concep-tion. Sequences are to be omitted in votive Masses and vestment colors should fit in with the votive Mass chosen. In the case of low, non-conventual votive Masses of the fourth class, however, the color of the Office of the day may be used; violet and black, however, are always to be used when demanded by the votive Mass chosen. The chapter then divides votive Masses into four classes. First-class votive Masses, which are those permitted on all litu

Issue 9.5 of the Review for Religious, 1950. ; A.M.D.G. Review for Religious °~Venial Sin r o P. De LeHer Sensitiveness . Winfrld He;bst On Family Spirit . . ¯ . Gerald Kelly Christ on W)nnincj Friends . Jerome Breunlg ~uestions and Answers Book Reviews Report to Rome VOLUME IX NUMBER RI::VII:::W FOR RI::LIGIOUS VOLUME IX SEPTEMBER, 1950 NUMBER 5 CONTENTS VENIAL SIN--P. De Letter, S.J . ¯ . 225 SENSITIVENESS---Winfrid Herbst, S.D.S ." . 233 FOR YOUR INFORMATiON-- Suggestions for Superiors General; Vocational Questions; Medlco-Moral Problems; Catholic Dailyi C~nfessors' ~Patron; Sisters of St. Joseph; "Mike"; Reprint Series . ~. 236 ON FAMILY SPIRIT--Gerald Kelly, S.J . 237 CHRIST SHOWS US HOW TO WIN FRIENDS--Jerome Breunig, S.J: 252 " BOOK REVIEWS-- Our Way to the Father; The History of the Popes; The Holy See at Work; .Little Meditations on the Holy Eucharist . 256 BOOK NOTICES . . , '. . . ' . 261 BOOK ANNOUNCEMENTS . 262 QUESTIONS AND ANSWERS-- 21. Jubilee Indulgence . , 265 22. Permission for Trips . 265. 23. Authority to Change a Custom . 266 24. What are Norrnae? . 266 25. Collective Nouns Applicable to Sisters . 267 26. Meaning of "the rule." . . 268 OUR CONTRIBUTORS . 268 REPORT TO ROME . 269 REVIEW FOR RELIGIOUS, ,September, 1950. Vol. IX, No. 5. Published bi-monthly: January, March,May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January" 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.3., Gerald Kelly, S.3. Editorial Secretary: Jerome Breunig, S.J. Copyright, 1950, by Adam C~ Ellis, S.J. Permission is hereby granted for quota-tions of reasonable lengtb, p~ovided due credit be given this review and the author. Subscript,on price: 2 dollars a~year. Printed in U. S. A. Before writin9 to us, please consult notice on Inside beck cover. Venial Sins " P. De Letter, S.J. \ SPIRITUAL authors commonly teac, h that a sure sign of fervor in a religious is the hab.itual avoiding of venial sins, just as tepidity betrays itself in frequent and lightly-committe, d daily faults. Between these two dispositions which are neatly character-ized in their, extreme types is a nearly indefinite number of degrees. The steady effort of good religious aims at approaching the ideal of fervor, which implies a constant care to exclude from one's daily life whatever is sinful. It is worthwhile to consider this negative aspect of the striving for religious perfection, not because it is more important than the positive practice of virtue, especially of charity tov)ard~ God and neighbor, but because this refraining from all that is evil is easily ascertainable and consequently serves as an unmistakable indication of genuine fervor. Concerning this negative aspect of perfection, two questions may be asked: (1) when exactly do we commit a venial sin? (2) what is normally possible, or not possible, as regards the avoidance of venial sins? The first question aims at outlining clearly the scope of the matter under discussion with a view to cen-tering our attention on the really sinful objects and not on what is mistakenly called sinful. The second purposes to define the bound-ari4s within which our efforts may be successful, thus eliminating the danger of expecting what may well be beyond human powers. 1) When do we commit a venial sin? The question is clear and simple. And so is the answer--in the-ory. But how does it work out in practice? When is a thought or a desire or a word or an action a venial sin and not merely a positive imperfection, that is, something which is less good than its opposite .or than its omission but which is not sinful in itself?1 The question lln holding firmly to a distinction between venial sin and positive imperfection, Father De Letter is following what seems to us to be the more common and the better opinion. For a very fine presentation of the contrary opinion, especially with reference to the teaching of St. Thomas and the Thomistic school, see The Morality of Imperfections, by J. C. Osbourn, O.P. We might add here that even theologians holding the same opinion as Father De Letter might find difficulty in agreeing on a list of examples of either small venial sins or positive imperfections. For instance; one of the examples that Father De Letter later gives of venial sin ("deliberate thoughts or words of vanity which reveal an inordinate self-concern or self-esteem") might also be given as an example of a positive imperfection. 225 .P. DE LETTER Ret~ietu/:or Religious is worth asking because-a different, judgment isto be made of what is sinful and what is riot. We commit a sin whene~'er we knowingly and voluntarily go against the manifest preemptive will of God, that is, when we do or choose what He forbids, or neglect what He commands. The sin is venial only, and not mortal, when either the knowledge or advertence or the voluntariness is imperfect or partial (even though the matter be grave), or when the object of the sinful act itself is light whether of itself, as in a harmless lie, or because of parvity of matter, as in a small theft. Accordingly there is a first category of venial sins which may be called defective or miscarried mortal sins. Though of less practical importance for our present purpose, these must be mentioned briefly. They are the sinful actions (or thoughts, etc.) which ordinarily would be grave sins but happen to be venial sins on account of incomplete advertence or voluntariness. In other words, since they are imperfect as human acts, they are also .imperfect as sins. This may be the case with thoughts or desires against purity which are o.nly half noticed or half consented to; or with words or actions against chhrity when the gravity or harm involved is in good faith neither realized nor intended. Though faults of this kind may evi-dently occur in the life of a religious, they are not the ordinary "daily" sins which we are here .considering. Consequently a mere mention of them suffices. The other class of venial sins consists of those thoughts, desires, words, or deeds which of their nature involve only light guilt. Yet, even these are not subjectively sinful unless they are deliberately willed with the realization that they are sinful. In other words, these three conditions must be fulfilled, even in a venial sin: (a) actual knowledge-~either implicit or explicit, clear or confused--that some-thing is sinful; (b) some degree of voluntariness, at least incom-plete; and (c) an evil object, that is, the thing done is, or is thought to be, contrary to a divine command or prohibition. Whenever any one of these three elements is entirely absent there can be no question of even venial sin (except in so far as a culpable negligence might be at the root of them). According to these requirements, an unnoticed distraction in prayer is not a venial sin (as long as it is unnoticed); nor is an unheeded imagination or thought of self-complacency; nor a reflex reaction to some exterior stimulus, such as a sign of impatience; nor an uncharitable thought or unkind word which, without any fault 226 September, 1950 VENIAL SINS of our own, we fail to perceive. In all these cases the first element required for a venial sin--namely, actual knowledge--is lacl~ing. Similarly, the element of voluntariness is absent, for example, in the case of a harassing distraction in prayer which is noticed but not accepted (that is, sincerely rejected); or in a persistent but resisted unkind thought; or in an uncharitable remark that escaped before we could control ourselves. Finally, no positive command of God is disregarded by the omission of an exercise of devotion which is not obligatory; or by not choosing a more perfect andmore difficult way of performing one's duty; or by contenting oneself with what is good without preferring the better; or by recreating well and taking natural relaxation with less supernatural motives; or by talking during times of silence without necessity though not without some usefulness. All these actions .are in themselves good, even though they are less good than other ways of acting. There is not, how-ever, on that score, anything sinful in them. But when thoughts, desires, words, or deeds combine all three elements mentioned: awareness, voluntariness, evil object, they must be called what they are, venial sins. Noticed and accepted distractions in prayer mean irreverence towards the Almighty and consequently are sinful. Thoughts or words against charity which are conscious and voluntary go against the good will we owe all children of God and therefore are sins. The same must be said of a lackof self-control which is voluntary, and of wilful impatience by which we deliberately cause pain to others. Deliberate thoughts or words of vanity which reveal an inordinate self-concern or self-esteem are venial sins because they offend against truth and humility. Thefts of small things, or a lie which is not unjust, a lack of self-control in the matter of food, all these are, supposing some awareness and voluntariness, venial faults because they involve an evil object. Since in all these failings the degree of conscious and free consent may vary, the degree of guilt will also vary accordingly. At times the guilt will be slight, at other times more serious. Often enough it will be difficult for us to determine bow much wilfulness and guilt is involved. But then we may safely leave the estimate to Him who reads the hearts of men. All this teaching of the spiritual authors and moralists looks elementary enough, and so it is. Yet it might be good to stress this one particular point: when in our own daily lives we find defective ways of thinking, speaking, or acting which totally lack any one of 227 P. DE LETTER Ret;iew ~'or Retigious the three conditions of venial sinfulness, we may truthfully and peacefully consider that they are not sins--unless, perhaps, there be some more.or less guilty negligence in their root cause. Consequently, we need not confess them nor endeavor to be sorry for them though we can rightly be sorry for the previous negligence which may be the cause of them. They may well be humbling and unpleasant defects which serve to mortify us. But before God and in our conscience they do not harm us spiritually. No one will doubt all this. Yet it not infrequently happens (as personal experience amply proves) that although we realize full well what we should do from a theoretical point of view, nevertheless, in pr.actice, we are unable to act accord-ingly. If the aforementioned defects are not sinful, there is no humil-ity or sanctity in speaking or acting as if they were. (This does not mean, of course, that there can be no true humility in acknowledging our negligence which is the cause of them.) If they are not evil they do not give rise to th~ spiritually harmful effects which are inherent in venial sins. More particularly, they do not cool the fervor of our charity towards God and neighbor, nor do they prepare the way for serious lapses. Whatever evil is in them lies in their root cause only. Shall we conclude that we need not concern ourselves about them at all? This conclusion would not be fully warrantdd and would not harmonize with the fundamental endeavor of religious life which aims at more than the avoidance of sin. It is right to conclude that we need not see sins where sins do not exist. We should, however, be careful about these morally guiltless defects which may well spring from some not guiltless negligence and easily turn us in the direction of sinfulness. Many of the examples quoted above would cease to be sinless as soon as some degree of awareness and wilfulness would enter into them. The care to be taken concerning them evidently does not consist in directly going against them; in most cases that is practically impossible. But they can be eliminated partially by slowly and patiently building up within ourselves strong psycho-logical habits, which incline us in the opposite direction. For example, if we develop a general disposition of kindness and good will, we slowly create in ourselves a "second nature" that will by itself prevent many an unkind thought or word. As to actual practice, must we believe that it is relatively easy for religious to commit venial sins? At times we are led to believe that we could hardly live an hour or fulfill our ordinary daily duties without committing some venial sin or other. Every idle word, every vain thought, every complacency in success seems to be sinful to 228 September, 1950 VENIAL SINS some extent. May we hope that this fear or opinion is somewhat exaggerated ? Different temperaments and different views may incline different people either to severity or to leniency. But no one will deny the principle which both the severe and the lenient must respect: that the degree of free consent to a forbidden object (which in the case of venial sins is something not grievously evil) constitutes the measure of guilt. Without voluntariness there is no guilt and no sin. The divergencies of opinion will, then, stem from the different estimates as to how much freedom of consent is involved in our defective actions. 2) What is normallv possible, or not possible, in avoiding venial sins? This question may seem somewhat surprising. But it is impor-tant that we ask it and find an answer to it if our endeavor to exclude venial sins from our lives is to be enlightened and effective. It would be useless and harmful in the long run to strive after what is impos-sible. SOoner or later such a course of action would inevitably lead to discouragement in the face of repeated apparent failures. So, too, it would be prejudicial to our spiritual progress if we mistakenly did not try to do what is feasible. In this matter we are not left to personal conjectures and reason-ings or to the teachings of private authors. The Church.has given bet own authoritative and even infallible teaching. Four centuries ago the Council of Trent defined against the Protestants that a man in the state of grace is unable "during the whole of his life to avoid all sins, even those that are venial, except by a special privilege from God such as the Church holds in regard to the Blessed Virgin." And when explaining bow venial sins of their nature do not destroy the state of sanctifying grace the same Council conceded that "during this mortal life men, however holy and just, fall at times into at least light and daily sins which are also called venial." This is a most precious hint which must preserve our endeavor both from presump-tion and from dejection. It clearly states what we'must not expect, and what, therefore need not surprise or disappoint us. We cannot hope to exclude from our whole lives all venial sins; we shall not succeed, however saintly or advanced in the spiritual life we may be. Unless we can count on a special privilege such as our Blessed Lady had received we should be trying and promising ourselves the impos-sible. And who would claim for himself this privileged treatment 229 P. DE LETTER Reoieto /:or Religious which is altogether exceptional (the Council of Trent mentions only one.exception, the Blessed Virgin) ? We need not, therefore, be aston-ished or disheartened if, in spite of our best efforts and after long fidelity to the inspirations of grace, we still at times fall into light or daily faults. This is the common lot, the Church says, of the saints. We surely do not expect to be better than the saints, nor shall we be disappointed when we come to know from experience that we are not. But lest some one might find in this doctrine of the impossi-bility of avoiding all venial sin a pretext for taking things easily, the Church has carefully weighed her words. She has infallibly defined only this: It is not possible without a special privilege to avoid all venial sins during an entire lifetime. Whatever is less than this no longer comes within her infallible teaching. Strictly speaking, therefore, it may be true that some saints, even without a special privilege, would commit, say, only two or three venial sins during their whole lives. Even then the Church's definition would remain intact. But this interpretation obviously minimizes her teaching. Her mind is clearly different. She grants that even saints sometimes fall into light sins. How often, she does not say. But she definitely seems to say, from time to time. And it would follow logically that this frequency will vary according to the degre~ of virtue or sanctity or moral strength which a saint has reached. The Church's. teaching, therefore, cannot offer any pretext for an easy-going life. But it is a valuable safeguard against presumption or discouragement. It pre-serves us from attempting the impossible. But the impossible is a distant limit to which we can always approach nearer and nearer, for we can almost indefinitely reduce the number of our small sins. In this connection we should recall the twofold division of venial sins commonly given by spiritual writers: first, the fully voluntary or deliberate venial sins which one commits calmly and with unham-pered freedom, precisely because they are onltj venial and nothing serious; secondly, the venial sins of weakness in which the volun-tariness is only partial and diminished by surprise, or inattention, or fatigue, or listlessness, or some other reason, but in which there still is a sufficient degree of advertence and free consent to make them guilty and to make us responsible for them. This difference in venial sins is well known from experience; each one can no doubt trace it in his own life. Now. it is clear enough that we are able with God's grace to exclude from our daily lives the first category of venial_sins. We can 230 September, 1950 VENIAL SINS make up our minds and be determined not deliberately to commit any venial sins. Since these are fully deliberate, it depends on our free wills alone to commit or not to commit them. From the very nature of the case, we are not here taken by surprise. If we were, there would no longer be question of fully deliberate faults. And our free will cannot be t:orced into a completely free consent; it is we ourselves who decide. Many theologians, it is true, declare that Christians do not in fact avoid all deliberate venial sins during a whole lifetime with the ordinary graces they receive. Because of our innate weakness we some time or other lose sight of the determina-tion not to sin venially. Yet, with growing fidelity to grace and growing abundance of graces these faults can, in those approaching to perfection and sanctity, be eliminated altogether from their daily lives. Accordingly, it is not this class of venial sins which the Church mainly had in mind when she declared tb~t it is impossible for a just man to avoid them entirely during his ~ hole life. What Trent infallibly declared pertains to the second kind of venial sins, which are not fully deliberate. Even saints cannot with-out a special privilege avoid all such sins of weakness. Will this sur-prise any one? Catholics who believe in the fall of m~n and in original sin with its moral consequences on our human nature and on its efforts for good, will expect this. Our weak human nature would require, in order never to be taken by surprise by attractive and pleasing but forbidden objects, a vigilance and self-control so con-stant and so uninterrupted that ir is normally beyond our human strength. Much, of course, depends on the environment in which we live and on the virtuous habits and moral strength we have acquired. Where little or no occasion or temptation arises it is not hard to maintain the degree of watchfulness which bars complete surprise. And for the advanced in virtue and the strong of character, for the humble and the recollected, the charitable and the pure, invitations to sin will be fewer and less attractive. Even they, however, will " have their moments of weakness when they are caught off: guard and when they ball-knowingly, half-willingly do, say, desire, or think what they should not. We cannot expect that this kind of venial sins will ever be fully banned from our lives. We can never feel entirely safe and secure against their attacks. All we can do, and all we oug~hot to do, is by indirect action to try to diminish their number and to decrease the measure of wilfulness and.guilt in them. This effort can and should advance on a nearly indefinite scale leading us always closer and closer to the limit pointed out in the Church's 231 19. DE LETTER Review For Religious teaching. And this goal is our best endeavor. Venial sins, even the semi-deliberate ones, do spiritual harm in many ways. The harm decreaseswith the decreasing guil't, but it remains proportioned to the guilt. From all this it f611ows that a twofold result can be achieved by all of us in the matter of avoiding venial sins. First, we can with the help of grace that is always at our disposal, bann from our lives all fully deliberate venial sins. Secondly, we are able, with the help of the same grace, notably to diminish the number and the guilt of the half-deliberate ones. As regards the avoidance of fully deliberate venial sins, nothing more need be said. The thing has only to be done. But to avoid the semi-deliberate sins, we must concentrate on indirect tactics. We can increase our watchfulness against surprise attacks and make sure that this watchfulness does not relax to the point of dangerous neglect. We can counterac' the causes of unguardedness. And that practically means to grow in virtue and moral strength; for strong virtue can counterbalance the weakness of human nature which is the root cause of our being caught unawares. This indirect action against venial sins is to be applied according to each one's special needs. Each one has to develop those virtues and that moral fortitude which go against the kinds of venial sin to which he is ordinarily tempted. Some insist on charity because they easily fail in that line; they ought to cultivate a general disposition of kindliness in thought, word, and deed; both in prayer and outside of prayer they can thus build up a habit which will be a permanent counterweight against hasty and almost reflex unkind actions. Others are prone to thoughtless and selfish words and actions which are prompted by a natural urge to self-seeking 'and self-assertion: they should develop recollected self-control with the natural means of peacefulness and will power and the supernatural aids of a living' spirit of faith, a sincere and exclusive desire of what God wants, and a spiritual depreciation of all that concerns self only. These examples indicate what is meant by in-direct action against half-deliberate venial sins. The idea is to coun-teract the roots of weakness and inattention from which these faults normally spring. It is possible to paralyze these causes of sins in an ever-increasing measure.' The more we grow in virtue and holiness, the less become our faults in number and guilt. Religious approach this ideal of purity of heart in the measure of their fervor. And their advance in the spiritual life also depends proportionately on the purity of their lives. It is, therefore, impera- 232 September, 1950 SENSITIVENESS tive to know and to do what can be done .with. regard to our daily faults. The more generous and sincere our endeavor in this regard, the more truly shall we be what the religious profession demands of its followers: .giving our best endeavor to acquire the perfection of the Christian life. SensiEiveness Winfrid Herbst, S.D.S. THyoAuT t hwea ost ha'e rv edrayy c. aInt dseide msesl ft-hreavt ealsa tai orne lwighioicuhs Iy ¯oruec weiavnetd t ofr obme as open as one can prudently be, as ~lear as water in a crystal vase. You tell me that you have marked down sensitiveness, ~/our inor-dinate sensitiveness, as your very character itself, .and that you have made resolutions accordingly. Humility in all its forms was, and is to be, your weapon,against this fault of character. You tell me that your sensitiveness is the direct offspring of pride and self-love, and that already¯ some years ago you recognized it as .the great enemy against which you must fight unceasingly. 7y'ou believe that you have made just a little headway against it but that much still remains to be done. Very frankly you tell me that your sensitiveness injures you somewhat as follows. Following a reproof, a censure, an admoni-tion, sometimes even the slightest, you become intensely excited interiorly; you feel bitter and hard. Then come unkind thoughts, bitter reflections, inconsiderate criticism, plans to drop or change reso-lutions, temptations against your vocation, discouragement. You state that absolute silence is your only safety then; for were you to speak you would become violent and say things which you would certainly regret, but which, because of your pride,, you might never retract, to your great spiritual danger. Often you are thrown into this state by a single look of disapproval or by something which is done by an individual or by the community that is not to your liking. You add that a strange phase of your sensitiveness is that it is often aroused even by things which are not intended as offensive. This being so, something must be done. And you ask me to tell you what. 233 WINFRID HERBST Review ~or Religious I do veril~r believe that you cannot get rid of your sensitiveness as such, as a natural quality. But in your striving after religious perfection you certainly can keep it down; you can direct it into the proper channels. You can be sensitive about your Heavenly Father's business. To say, "I will not let my pride get the upper hand in the future," would be a useless resolution. What you must do is con-vince yourself that there is nothing in you or about you in which you may of yourself glory and boast. In other words, as you your-self s~uggest, you must acquire humility; and since the best way to acquire it is to practice it, you must let no day pass without seeking occasions to do so and you must from time to time make it the sub-ject of your particular examen according to Rodriguez. But I would have you remember that humility is in every way compatible with manliness, courage, 'resolution, magnanimity, a longing to do great things, a will to win. With St. Paul you may say, "I can do all things." But you must not fail to add in all sin-cerity and humility, "In Him who strengthens me." Humility is truth; and this assertion of St. Paul's is always true. In the proper discharge of your duties you must have a certain confidence; in your studies you need a certain ambition. But all things must be with God and for God, not for self and for men. And, of course, this confidence, courage, and resolution should not show itself in self-praise. How can you boast of that which you have not of yourself, of that which has been given you? You have in a special manner received everything from God: your wonderful vocation, your remarkably good health, your mod-erate endowments, your love of order and exactness, your zeal in religious observance. You simply need confidence and resolution. Cultivate it, then, especially interiorly. I would really like to impress it upon you very earnestly that you may and must have con-fidence in yourself, provided always that self is wholly and humbly lost in God and leaning upon Him, upon Him in whom you can do all things. Confidence in yourself--yes; but at the same time be deeply im-bued with the conviction of your own nothingness. Be persuaded that it is vain and ridiculous to wish to be esteemed because of certain endowments received as a loan from God. Practice acts of meekness, patience, obedience, mortification, sor-row for sin, the renunciation of your own feelings and opinions, and the like. 234 September, 1950 SENSITIVENESS If no attention is paid to you, show no resentment but bear it with resignation and tranquillity. Do not condemn the" actions of others, interpret everything charitably, and, if the fault be manifest, strive" to attenuate it as much as possible. .And forget about it, unless your office obliges you to apply a remedy. In open questions do not contradict anyone in conversation; do not get overexcited in arffuing: if your opin, ion be considered of little worth give way quietly and remain silent. When you must defend the truth, do so courageously, but without being violent or. contemptuous. Lay up a good store of gentleness so that in all circumstances you may ~etain your equanimity. Do not nourish in your heart feelings of dislike and revenge against those who offend you. If anyone blames you or speaks ill of you, do not fly into a pas-sion bu't examine your shortcomings and humbly thank God for preserving you from such things. Whenever you are in.clined to be impatient or downcast, fight against such a temptation courageously, being mindful of your sins and of the fact that you deserve greater chastisements from God. If you .commit a fault and are despised for it, be sorry for the fault before God and accept the dishonor incurred 'as an expiation for it. Yes, I think you should concentrate on the practice of humility. Humility is a fundamental virtue, a sure pledge of sanctity, a token of predestination. A most important lesson taught us by the Divine Savior is this: "Learn of Me, because I am meek and humble of heart." In order to practice humility, be convinced that of' yourself you have nothing but sin, weakness, and misery; that all the gifts of nature and of grace which you enjoy you have received from God, who is the principle of your being; and that to Him alone is due all honor and glory---ornnis honor et gloria. But, you may exclaim, the program you outline is simply heroic. I'm glad you feel that way about it. A proper spirit of humility makes you realize that it will be difficult to live according to the out-line given and that you will be subject to many failures. But that should not prevent you from trying or cause you to give up once you have tried. Recently a religious wrote to me with reference to an article'that I had published on rel!gious observance: "I feel that I have you for a 235 WINFRID HERBST friend because of the barbs contained in your article on religious observance. Try as I might to rid myself of those timely printed remarks, I kept coming back and rereading the same. Ashamed is the right word, indeed. Yellow or coward would be the right word too. Why? I kept asking myself. After having to admit the truth the answer seemed to be: not wanting to be considered a goody-goody and not being concerned about being a perfect religious." To which I replied: "It is a good sign, this dissatisfaction with self. I am not worried about you, so long as you accept your short-comings without discouragement and try to profit by them. It is a sign of growth in humility." For Your Information Suggesfion for Superiors General The first annual report covering the year 1950 must be made by all religious superiors general (even by superiors of independent monasteries and houses) on the forms issued by the Sacred Congre-gation of Religious, not later than the end of March, 1951. During that same year all superiors general of lay institutes (Brothers and Sisters) in both Americas must send in the quinquennial report for the years 1946-1950. A new questionnaire has been published for this report. The English text of the questionnaire (342 questions) costs $1. The ten forms for the annual report including an explana-tory letter by,'the Cardinal Prefect of the Sacred Congregation of Re-ligious cost fifty cents. These forms and the English questionnaire should be ordered now. Send a bank check or an international postal money order (obtainable at any post office), for $1.50 made out in favor of Sacred Congregation of Religious to: Rev. Giulio Mandelli, Archivist, S. Congregation of Religious, Palazzo San Callisto, Rome, Italy. Be sure to register your letter at your postoffice to avoid losing it in the mails. We hope to publish some practical suggestions regarding the filling out of the annual report in the November issue; on the quin-quennial report in the January issue. gocaflonal Ouesflons An interesting and practical pamphlet is One Hundred Vocational (Continued on page 251) 236 On F: mily Spirit: Gerald Kelly, S.3. ~T IS TRADITIONAL usage in the Church to refer to a religious institute or community as "a religious family." This expression is rich in meaning; and all of us can profit by occasionally reflecting on it. The present article is designe~l to provide a stimulus for such reflections; it is by no means calculated to do full justice to the possibilities. . Leaving the Old In itself, the expression, "a religious family," has a positive meaning. It signifies that the religious community is a family in its own right with the duties and privileges that belong to real family life. But this positive element presupposes something negative: a break with one's natural family. Without separation from the old there can never be complete incorporation into the new. Logically, therefore, our reflections ought first to be directed towards this negative element, separation. It is well to note at the outset that separation from parents and relatives is not easy. It is very difficult indeed. Nevertheless, it is a mistake for religious to think that only they are called upon to make this sacrifice. As a matter of fact, even children who marry must effect the same separation if their married life is to be a success. All the best psychological studies of failures in marriage stress the fact that one of the principal causes is the fact that one or both parties remain "tied to their mother's apron strings." The truth of this research merely illustrates the inspired words of Genesis (2:24): "Wherefore, a man shall leave father and mother and shall cleave to his wife." Married people must realize that they are starting a new family, and that they must break definitely with the old. The same is true of religious. In this matter of separation we have both the example and the words of Our Lord to show us the way. When He was twelve He permitted the hearts of those He loved most dearly to be filled with anguish because He must be about His Father's business. Years later He parted definitely with the finest of mothers and the best of com-panions in order to give Himself to three tireless years of His Father's business and to climax it all with His crucifixion. And He confirmed 237 GERALD KELLY this example by strong words about the need of separation. In Matthew (10:37) we read: "He the( loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me." And in Luke (14:26) are the even stronger words: "If any man come to me and hate not his father and mother and wife and children and brethren and sisters, yea and his own life also, he cannot be my disciple." It is obvious that, despite the force of His words, Our Lord is not telling us that we must tear the love of parents and relatives out of our hearts. His own love for His Mother was deep, intense, and tender; and it remained so all His life. Yet it would have been an imperfect thing, and unworthy of Him, had it urged Him to stay with her one moment longer than the divine plan permitted, or had it been allowed in any way to interfere with His apostolate. This is the model of our own affection for parents and relatives. We are supposed to love them. We are bound to them by ties of blood and gratitude. But the love must be well ordered. It must not interfere, even slightly, with the purpose of our religious life, for to achieve that purpose is our Father's business. From the beginning of our r~ligious life we have to set ourselves resolutely to accomplish the physicai and mental separation from parents and relatives that allows us to give ourselves quietly and wholeheartedly to our religious duties. And one of the first and most important lessons we must learn is to entrust our dear ones to Divine Providence. It often happens that a religious has hardly entered the novitiate when he begins to receive distressing news from home. Father has lost his job; mother needs a serious operation; a baby niece has diphtheria; a nephew was in a terrible accident; the black sheep of the family has got .into some new trouble. News of this kind will be more or less frequent all through our religious lives. Unless we adjust ourselves properly to it, it can be the source of constant anxiety that spoils our mental prayer, diminishes the efficiency of our work, and even tempts us to abandon our religious vocation. Of course, it isn't easy to rid oneself of such anxiety. We cannot just.say, "I won't be anxious," and thus put all the worrisome thoughts to rout. But in a positive way we can cultivate the attitude that in leaving parents and relatives, we are putting them into the hands of God, and that if we give our thc~ughts to God and our own vocation, God'will take care of our dear ones. After all, we are not the only ones who need a great trust in Divine Providence. Letter-writing is another test of w.ell-ordered love of parents and 238 8eptembec, 1950 ON I~AMIL~ SPIRIT relatives. It is one thing for a young religious to write home every day; another to write so seldom that parents can justly complain of neglect. It is one thing to write pages and pages of small talk: another to write, "Dear Morn: I'm fine; hope you're the same. Love." These examples are extremes; but not entirely fictional. It is well for religious to cultivate the habit of writing home at regular intervals and to keep that habit as long as ~heir parents are living. The letters need not be long, but they should not be too short, either. A letter is neither a book nor a telegram. We should try to make our letters interesting, without at the same time revealing details that should be kept within the privacy of our community or of telling things that might cause needless worry. There are some mothers who, if they heard their beloved daughter had a sore knee, would immediately think in terms of an amputation. We learn through experience that innocent remarks in letters can easily assume explosive proportions. When I was a young religious I went to the hospital" for a check-up that was little more than routine. I mentioned this fact casually in a letter to a devoted aunt. Three weeks later my superior called me to his room. In his hand was a telegram from the same devoted aunt. She had just heard that her nephew had only a short time to live and she wondered whether she should come at once. That was the first news I had of my desperate condition. Upon investigation, I found that my aunt had told a friend of my check-up, and this friend had told another friend, and so on; and as the news passed from friend to friend my condi-tion grew steadily worse. Finally the original news, transformed by the ghastly details of my incurability, got back to my aunt. Then there are visits. Some time ago I presided at a discussion group made up of mistresses of novices and postulants of various institutes. One of the points discussed concerned the visits to pos-tulants and novices b.y parents and relatives. The customs varied greatly. One of the institutes simply has the absolute custom: no visits till first vows--and this institute has.a two-year novitiate. I am not exaggerating when I say that all the other novice-and postulant-mistresses gasped with envy when they heard this. All agreed that, hard though it seemed, this would be the ideal arrange-ment. All complained that when visits are allowed the day after the visit is like beginning the postulancy or novitiate over again. Some may disagree with me, but I think the religious who is stationed far from home is blest. This is true of monastic institutes because it prevents too much visiting from relatives. And it is even 239 GERALD KELLY Review for Religious more true of other institutes, for it not only prgvents the visiting on the part of relatives, but it helps to preserve in the religious himself the perfect interior liberty which keeps him at the free disposition of superiors. They can send him where he is most needed or most useful without fear of opposition. Occasionally there are good reasons for being stationed near one's home; but such reasons are rather rare and are usually of short dura-tion. Yet it is not unknown that some religious are ingenious at conjuring up reasons why they should be stationed in the shadow of their own home. And sometimes the relatives themselves exert pres-sure to this effect. These relatives have no ill will. They simply do not understand the nature of the religious life; and they need to be set right on this point. The religious who wants to be'a perfectly pliable instrument in the hands of God should not leave the burden of explanation to superiors. He ought himself to assume the respon-sibility of pointing out to his relatives that, in entering religion, he placed himself at the disposal of superiors, and that he wants to work where they think he should work. Living the New The preceding points could be amplified and similar ones added. But, since I have undertaken this article with the purpose of stressing the positive aspect of our family life, I wish to devote most of my space to the elements that contribute to genuine family living in religion. ' The first of these positive elements is paternal government. Some-one has said that government is paternal when it manifests the "gentleness, kindliness, and love of Christ." No doubt that expresses the idea most beautifully; yet, unless we translate "paternal" into terms of ordinary family life, we shall remain in the sphere of mere theory. A good father is supposed to be solicitous for each member of his family, while at the same time seeking the common good of the entire family. This is not easily accomplished even in a family of five or six children; it is certainly much more difficult in a religious community of ten, twenty, thirty, and even more subjects. Never-theless the ideal is there; and it cannot be lowered without prejudice to true family life. This ideal clearly rules out favoritism, as that word is ordinarily understood. But it hardly means that a superior cannot have any especially intimate friends within his community. It is commonly 240 September, 1950 ON FAMILY SPIRIT said that Our Lord had a special regard for St. John; yet no one would dare accuse Him of favoritism. In the best families, parents often have a special love for one child without in any sense neglecting the others. They do not love the others less because they love him more. _And we ourselves, as subjects, often have warm, intimate friendships with a few members of our community without in any way diminishing the charityw'e owe the others. This is human. Supe-riors do not (or should not) cease to be human when they take office. Nevertheless, special friendships present a danger; and superiors, even more than others, must guard, against the danger. Any superior who gives his friends privileges he would not give others, who violates confidences to satisfy their curiosity, who neglects the others Of his community to be with them, who allows them to have undue influence in the managing of the community is certain.ly not governing paternally. Solicitude for the individual must always be subordinated to the interests of the group. All of us, even without having been supe-riors, must have experienced at times the difficulty of living up to this standard. A teacher may have a boy in his class, a thoroughly like-able lad, who is constantly a drawback to the rest of the class in studies and in discipline. Or a prefect may have discovered that a youngster has been stealing or has other bad habits that are infecting the group; and he may be torn between the two unpleasant alterna-tives of having this boy dismissed with the probability that he will not go to another Catholic school or of keeping him in the school with risk of great harm to the others. In problems such as these the ultimate solution must be in terms of the greater good-~and that is usually the common good. We should do all we can to save the individual boy, but not at the expense of the group. And the supe-rior has to solve the similar problems that arise in community life in the same way. He will show great sympathy and tolerance for the wayward or cantankerous subject. But this tolerance has its just limit. The community has a right to its good name and to peaceful living; and its right should not be jeopardized for the individual. A good father likes to be with his family. Every institute, I suppose, prescribes that the superior be present at community meals and community recreations and that he stay home most of the time. This is not merely for the sake of discipline: it is a requisite for good family life. I might suggest, though, that the expression "most of the time" be emphasized. A wise old Father once remarked that a good superior will make it a point to get away from his community 241 GERALD KELLY Ret~iew for Reliqious occasionally. It is good for both the superior and the community. It is clearly a case in which "absence makes the heart grow fonder." And this is also true of ordinary family life. When parents get away occasionally both they and the children benefit by it. When we look back on our childhood, one of the things that very likely strikes us forcibly is the memory of how our parents adjusted themselves to us. When with us they lived in our world, the child's world; and they did not try to force us into theirs. I think that this fact helps to illustrate the full meaning of paternal government in religion. The good superior seeks the interests of his community; he lives in their world, not his own. For instance, he does not monopolize recreation with his own topics of conversation. Or, to put the same example in another way: he does not recreate the brethren; he recreates with the brethren. Paternal government neces- ¯ sarily implies that the superior look upon the members of his com-munity as his children. This is obvious; the correlative of "parent" is "child." But "child" in this context means "son or daughter"; it does not mean an infant or even an adolescent. The paternal supe-rior, therefore, treats his subjects as adults. He has respect for their age, their dignity, and their talents. Many other things could be said about the paternal superior. He can be stern; he is never harsh. He fosters religious idealism by his good example. He is a good provider in accordance with the means at his disposal and the purpose of his institute. He makes sure that his subjects have plenty of time to see him. He tries to employ them according to their strength and their talents. He encourages them to develop their talents for the good of the institute and ultimately for the greater glory of God. And so forth. I cannot develop these points without converting this into an article entitled, "How to be a good superior"-~by one who has ne~er been a superior. The next topic concerns us, the subjects. On the basis of experi-ence, I.should know much more about this. However, it is~rather human to know 'more about the other fellow's job. A friend of mine who was appointed a superior several years ago made a very appro-priate speech on the night of his installation. "A week ago," he said, "I knew everything a superior ought to do. Tonight I'm not so sure." In terms of the religious family, the correlative of paternal gov-ernment is filial confidence. This expression is not easily explained. It seems to signify something that we recognize almost instinctively --like the taste of chocolate--yet are only faintly able to describe. 242 September, 1950 ON FAMILY SPIRIT fundamental element seems to be confidence in the superior's judg-ment. And by this I am riot.referring to the fact that he is in the place of Christ. That tells me merely that I am right in obeying him: it does not tell me he is right in commanding. Religious life would be nothing short of a continuous miracle if all of us lived it day after day and year after year With the conviction that the supe-rior is wrong, but we are right. For ordinary peaceful living we need the confidence that at least generally speaking the superiors are right, that they govern well, that their natural judgment is good. We needn't endow superiors with either infallibility or impeccability in order to gain this confidence. If we may judge from the content of several anonymous letters sent to this review, some religious think that the first requisite for becoming and remaining a superior is stupidity. The attitude of such religious is not readily diagnosed. Perhaps the cause is indigestion, or sleeplessness, or some mental maladjustment. At any rate, it is certainly pathological. And we can all thank God for that: for, if that attitude represented the normal outlook of religious subjects, we should be in a sorry state. I am not saying there are no bad superiors--no unrealists, no martinets, no tyrants amongst them. But I do say most emphatically that there are enough good ones for us to preserve our confidence in the institution, even on a natural basis. And I believe that in saying this I am expressing the view of the general run of religious subjects. As a group we have a basic confidence that our superiors govern well. This does not mean that we do not occasionally, or even frequently, think we could plan things better. Nor does it mean that we never criticize. Most of us, no doubt, indulge in enough criticism of supe-riors to provide matter for a periodic particular examen, for confes-sion, and for good resolutions. We can and we should improve. Nevertheless, some criticism, provided it is not too frequent and especially that it is not bitter, is no major impediment to family life. In considering the paternal-filial relationship, reference, to the manifestation of conscience is inevitable. As has been remarked more than once in these pages, the fact that the Church has forbidden supe-riors to demand a manifestation'of conscience has been stressed to such an extent as to lead many religious to think that their conscience is simply none of the superior's business. The very nature of reli-gious .government shows this to be absurd. Superiors are supposed to assign subjects to places and offices in such a way that the individ-uals can save and sanctify their souls and that the general good of the 243 GERALD KELLY Reoieto t~or Religious institute is promoted. An assignment which defeats either of these ends defeats the purpose of the religious life itself. Yet, how is a superior to make a wise and provident disposition of subjects according to the two-fold purpose of the religious life unless he has an intimate knowledge of his subjects? And how is he to get this knowledge adequately without the help of perfect candor on the part of the subjects? It is very saddening to hear a religious whose assignment is actually proving his spiritual ruin, say: "I just couldn't tell my superior about this difficulty." The fault may be his; and it may be his superior's: in either case, the condition is lamentable and should never have been allowed to develop. Perhaps both superiors and subjects could profit by reflecting on the fol-lowing words of a saintly and experienced spiritual director: "Nothing helps so effectually to engender a paternal attitude toward a subject as the account of conscience; for, when I open my heart to my superior I constrain him to take a fatherly attitude toward me and a fatherly interest in my welfare. Thereafter he cannot remain just my superior if he be a man of normal humanity. Then, this bestowal of my inmost confidence upon my superior will be powerful to effect in my soul the reciprocal relation of filial trust and love. Conversely, when I withhold my confidence from the superior and refuse to open my heart to him, I make his position diffi-cult as far as fatherly feeling is concerned. Sometimes our superiors may seem to us to lack paternal interest. The fault may be theirs; but likewise it may be ours, due to the fact that we have never given them our confidence." Paternal government and filial confidence are the constituent ele-ments of family life in the superior-subject relationship. The third element is the bond of union among the members. ,~,11 that we gen-erally say concerning fraternal charity pertains to the explanation of this element. I shall content myself here with pointing out a few things that seem to have special relevance to our "family" charity. In our mutual relationships there ought to be no quarreling, no offensive teasing, no harsh words. This certainly is the ideal of our charity. Yet, ~i wholesome family spirit can exist among us without perfection in this ideal. Consider again the analogy with the good natural family. The brothers and sisters squabble a bit; the parents lose their tempers occasionally. But they "make up fast"--as the saying goes; a short time after the explosive incidents everyone is acting as if nothing disagreeable had happened. To strive for this is perhaps to have a more realistic goal in our community relationships. 244 ON FAMILY SPIRIT Despite the noblest of resolutions, we get out of sorts, and we fly off the handle. Given a group of normal human beings, these things can hardly be avoided entirely in the close associations that make up community living. But we can certainly avoid prolonged teasing that hurts, continued bickering, harboring grudges, and so forth. These are things that deeply wound family spirit. Our goal, therefore, is to love the members of our community in much the same way as the members of a good Catholic family love one another. It is hardly possible to accomplish this perfectly. There is truth in the old maxim that "blood will tell." On the purely natural plane it is often easy to preserve an intense affection for our blood brothers and sisters even when they possess characteristics that o'thers consider unpleasant. In our dealing with others, even with fellow religious, there is much greaterneed of explicitl~r stimulating motives for love. Certainly there are many powerful motives for mutual love among religious. One of these was expressed graphically by a mili-tary chaplain when he returned to his community after the last war: "You don't know how good it is to sit at table again with a group of men who are all in the state of grace!". These are startling words --perhaps even a bit exaggerated. Yet, isn't it true that they express a profound reason why there should be great peace in the companion-ship of religious? Day after day all of us say Mass or receive Holy Communion--a reasonably sure practical sign that we are living habitually in the friendship of God. There are many saintly people outside of religion, and many others who, if not canonizable, do live constantly in the state of grace. But there are many others who are unjust, obscene, blasphemous; and even good people in the World can scarcely avoid their companionship. In religion our lives and our recreations are spent with companions who, despite many small and irritating faults, are substantially good. Their supernatural goodness is not the only reason why the companionship of religious should be enjoyable. Even on the natural level religious are apt to have more likeable qualities than any average group of the laity. At any rate, that ought to be the case; we are screened for especially undesirable qualities when we apply for admission as well as on the occasions of our .vows. It is true that most of us look back and wonder how we passed the screening; and those of us who entered before the days of intelligence and per-sonality tests may frankly admit in the secrecy of our hearts that, if these tests had existed in our day, we should not have made the 245 GERALD KELLY Reuieu~ for Reliqiou~ grade. No doubt, despite all the screening, some serious mistakes are made. Some pass through t~he screening processes who later become real menaces to community life. But the general percentage of com-panionable characters should be and is much higher than would be found elsewhere. I mentioned before that it is not uncommon for children of the same family to fight among themselves. I have seen two small' boys, brothers, literally mauling each other over the possession of a small wagon. Then another boy appeared and attempted to align himself with one party. But the brothers would have none of that! In a flash their own quarrel was ended and they were united against the intruder. This is typical of good family life. No matter how much the members fight among themselves, they present a united front to outsiders. We religious should have that spirit of family loyalty. In some sense, at least, each of us must have looked on his own ¯ institute as the "best of all" when he entered religion; otherwise we would have joined another. Certainly it is the "best" for us now; and it is not only legitimate but laudable for us to foster a spirit of preferential love. I think it was St. Francis de Sales who sa'id: "For us there is no congregation more worthy of love and more desirable than ours, since Our Lord has willed that it should be our country and our bark of salvation." I have heard that Sisters attending summer school show great interest in the habits of other institutes and that sometimes they exchange habits. But they return to their own with the serene con-viction that, though the others have some good points, theirs is the best. This is not narrow-mindedness. A young man may have the most profound respect for other women yet very reasonably look upon his own mother as the best in the world. So, too, religious may have great esteem for the members, the habits, the customs, and the work of other institutes, yet they prefer and treasure their own above all the others. The well-ordered love of one's institute will not, however, blind us to its deficiencies, or prevent us from trying by legitimate methods to improve its customs. No institute is so perfect as to exclude the need of occasional changes, especially in non-essentials. It is not true loyalty, but sheer obstinacy, that urges us to hold fast to old things just because they are old; that resists any reasonable modi-fication in the habit or any change of customs. Even the general laws of the Church are not so perfect as to exclude change. Family loyalty will not blind us to the defects of our brethren; 246 September, 1950 ON F!kMILY SPIRIT but it will certainly prevent us from criticizing either our brethren or our institute to outsiders. These things are family secrets; outsiders have no right to know them. I am referring here to criticism of one's superiors or fell0w-religious before the boys or girls in school, before the nurses in training, before the p~rish priest, or before the men and women in the parish, and so forth. To reveal to such per-sons the real faults of the community is detraction; and to misrepre-sent the community is calumny. And the harm done by such gossip easily assumes serious proportions. In censuring disloyal speech, I am not thinking of revelations made to canonical visitors or of the unburdening of one's conscience in confession. The canonical visitor is deputed by the Church to ask questions, and in his exercise of this function he is not to be con-sidered an "outsider." The confessor is bound by the most absolute of secrets; and the community is sufficiently protected against harm, even when the religious, in explaining his faults or trials, must inci-dentally refer to the misconduct of others. Further Practical Suggestions I have tried to keep my explanation of the constituents of reli-gious family life from being too theoretical, and I hope I have suc-ceeded to some extent. I should like now to increase the practicality of this article by suggesting a few concrete ways of contributing to the family spirit of our institutes and communities. The purpose of a religious institute is to carry on the work assigned to it by the Church and thus honor God and further His kingdom in the souls of men. In the ordinary providence of God, the supernatural efficiency of the institute depends on its holiness, and this holiness is not some abstract thing; it is, concretely" speaking, the sum total of the holiness of the members. It is very true, there-fore, that each member can say: "The holier I am, the holier is my institute." This truth should be a source of great inspiration and encourage-ment to all religious who are devoted to their religious family. For, in the matter of holiness there is no distinction of grade or work. The general, the provincial, the local superior, the teacher, the nurse, the dean, the housekeeper, the cook, the sick, the retired, the contem-pla. tive, and so forth--all have an equal opportunity of promoting the family cause through an increase of holiness. The saintly cook, therefore, makes a much finer contribution to the most exalted pur-pose of his institute than does the tepid preacher or the worldly 247 GERALD KELLY Review ?or Reliqious teacher. Holiness, of course, includes the whole of one's life--prayer, work, suffering, and so forth--but it refers particularly to the interior life of prayer and penance. In these interior things every religious has great power to help his institute. For one thing, it is the interior spirit that gives the real supernatural value to our own work. Moreover, the interior life of one can have a tremendous influence on the apostolic, work of the others; and it is well for the contemplatives, for those who do the hidden, humble works, and for those who are ill or retired, to note this. This last point is of supreme importance, and I should like to illustrate it by a simple example. A priest seldom goes on'a mission, rarely enters the confessional, without the realization that he may have to de~l with some souls who are "stubborn" or "weak," souls that desperately need superabundant grace for their conversion and salvation. Some of these people seem to have the kind of devil that Our Lord said is driven out only by prayer and fasting. Yet they themselves are too weak or too hard to do the required prayer and fasting. If they are to be saved, someone must do it for them-- at least enough so that they will finally respond to the grace that enables them to carry on for themselves. ~Fhe priest, despite the best of intentions, cannot do it all. On occasions like this, I have always rejoiced in the realization that I have a n~amber of friends who gladly offer some of their pray-ers and sufferings for my apostolate. Shortly after my ordination I was privileged to meet a saintly nun, Sister Agnesetta, of the Sisters of Loretto. We became fast friends, and she was a great help to me until the day of her death. As a young Sister she had been reduced to the state of a helpless cripple. During her last years she could barely lift her tiny knotted hand to blow a whistle when she needed help. Exteriorly she was so cheerful that a casual visitor would think she enjoyed being bedridden. Yet interiorly, for upwards of twenty years she felt not only the physical pain of her illness but the much greater crucifixion of frustration, of "being on the shelf." I cannot express how much it meant to me to begin some apostolic work with the knowlkdge that some of her prayers and sufferings were being offered for me. I have mentioned Sister Agnesetta by name because she has gone to her reward and cannot be embarrassed by my words. I could mention many others and of different institutes, if they were not still living. And I imagine that every priest could do the same. 248 September, 1950 ON FAMILY SPIRIT What has all this to do with family spirit? The answer, at least as regards active institutes, seems obvious. For in the various active institutes, there are teachers who are trying to win wayward pupils, nurses who are trying to bring about deathbed conversions, preachers who must stir the hearts of the impenitent, confessors who must draw penitents away from habits of sin. These and others exercising the apostolate need supernatural help. And what is more natural than that they look for this help from the members of their own institute? I do not mean that our vision should not take in the whole Church, with its entire apostolate; I simply mean that our own institute should normally have the first place in our apostolic intentions. My remaining suggestions will be very brief. First, there is our work. The work of a religious institute is teamwork; it is not the accomplishment of any individual. Each of us contributes to the cause; and it is only by the complete co-operative effort that the desired result is accomplished. In terms of family spirit, this is another consoling truth. It makes each of us realize that his job is important. Then there is charity. The finest act of charity a religious can show his brethren is good example. All of us know the force of example: how easy it is, for instance, to keep the rule of silence when everyone else observes it; and how difficult it is when even a few neglect it. And, speaking of example, I must at least mention our dealings with externs. They are prone to judge a whole institute by one member: hence each member has a tremendous responsibility to his religious family when he deals with them. The religious with true devotion to his institute will always try to act in the presence of externs in such a way as to cause them to esteem his community and his institute. Also, as regards charity, there is the matter of mutual correction. The very fact that we are a family gives each of us an added respon-sibility for the welfare of the others and, of course, for the reputation of the institute. In a family, when one of the children is making a fool out of himself, the other children tell him or their parents about it; and, observing the sound principles of fraternal correction, we religious have to do the same thing. Sometimes religious note that one of their brethren is on the verge of giving great scandal, yet they say nothing either to the individual or to superiors. This is shirking responsibility, a gross form of family disloyalty. Poverty offers a fertile field for the family spirit. The religious 249 GERALD KELLY Review [or Religious who fully realizes that community life is a sharing enterprise--that "he lives off the community, and the community lives off him," as the saying goes--will not refuse gifts just because he "would have'to turn them in," will not spend his time calculating how he might add some gift to his superfluities without sinning seriously against pov-erty. How would we live if no one were willing to. "turn things in"? And in a natural family, would it not be a strange father or mother or sister or brother who would refuse a generous gift because, "Really, I don't need it for myself; all I could do with it is give it to the family" ? Religious with a family spirit do not waste things. They do not leave it to someone else to turn off a radiator when heat isn't needed, to close a window when it is letting in too much cold air or when a storm is brewing and floors or furniture would be ruined. They do not get books, clothing, and other things that they do not need. In other words, like the members of any poor family, they economize. Perhaps I should add, by way of parenthesis, that when I speak of the need of dconomy, I am thinking mostly in terms of men. I have often wondered how we men could get along on Sisters' salaries, or how we could crowd our books, wardrobes, and various junk boxes into the cells or (more often) dormitories that make up the living quarters of our convents, or how we should look were our clothes subjected to the frequent mendings that give Sisters' habits such a long life on this earth. In my religious life I have heard much about obedience, but after the first few years I seldom heard anything new. A few years ago, however, I did hear a retreat master say something new--at any rate, it was new to me. He said, "The obedient man is the available man." This brief statement expresses in a practical, concrete way the whole secret of religious obedience. Our strength lies in the fact that a supe-rior can dispose of us according to the common need; that he can command us, or ask us, or merely suggest to us, and he always finds us ready. We don't shirk a job; we don't dodge responsibility. Few things can be harder for a superior than to have to approach a sub-ject whex~ he knows his request will be greeted by eithe} a growl or an alibi; and I imagine that few things are sweeter for the superior than the realization that his community is composed of available sub-jects, religious who graciously accept any assignment at any time. One concluding remark. To foster our humility, we are often told that if we were gone our place would soon be filled and the 250 community would not even miss us. Perhaps that aspect of our life is sometimes overdone. Perhaps it is good for us to think occasion-ally of how important we are, of how much we, as individuals, mean to the community. The thought can be very inspiring. I trust that some of the suggestions made here will help to provide this inspi-ration. FOR YOUR INFORMATION (Continued from page 236) Questions Asked bg Sisters. It contains questions and answers first printed in a quarterly entitled Vocational Notes for'Sisters. This reprint contains the first htindred questions which appeared in the Notes during 1949 and 1950. The prudent, informative answers are by the Very Reverend Father Clarence, O.F.M.Cap., and the Rever-end Father Jude, O.F,M.Cap. It can be obtained for 15 cents a copy from: St. Anthony's Vocation Club, 220 Thirty-Seventh St., Pittsburgh 1, Pa. Medlco-Moral Problems Modern medicine faces us with numerous ethical problems. Many of these problems are thoroughly discussed in two booklets, Medico- Moral Problems, I and II, by Gerald Kelly, S.J. The booklets are published by The Catholic Hospital Association, 1438 South Grand Blvd., St. Louis 4, Mo. Prices on each booklet are: 50 cents a copy; 12 for $5.25; 50 for $20.00. The Catholic Hospital Association also publishes in pamphlet form Ethical and Religious Directives for Catholic Hospitals. This is the revised medico-moral code which is now used in a large num-ber of dioceses throughout the United States and Canada. Price: 25 cents a copy: 12 for $2.75; 50 for $10.00. Catholic Daily A group of Catholic journalists are planning to publish a daily newspaper dedicated to reporting the news of the da~r in the context ,6f Christianity. The projected publication date is October 10, 1950. For the staff of this paper, The Sun Herald, the work is a vocation, an apostolate. The founders of the new paper have incorporated as The Apos- (Continued on page 264) 251 Christ: Shows Us I-low !:o Win Friends Jerome Breunig, S.J. SINC, E it was first published about fifteen years ago, Dale Carne-gie s book, How to. Win Friends and Influence People, found millions of buyers and readers and has become one of the most popular works of non-fiction in our time. It is obvious to .religious who have read the book that Dale Carnegie has many good ideas which would help them practice the virtue Christ recommended above all. Equally obvious is the shallow humanitarian viev~point and the mercenary self-interest that is illustrated in most of the ex-ample}. Since many of the people with whom we come into contact - are influenced more by the humanitarian mentality of this book than by the mind that is in Christ Jesus, it'might be useful to observe how much better Christ can teach us how to win friends-~even according to Carnegie's rules. Carnegie gives six rules for making people like you: (1) become genuinely interested in other i~eople; (2) smile; (3) remember that a man's name is to him the sweetest and most important sound in the English language; (4) be a good listener; (5) talk in terms of the other man's interest; (6) make the other person feel important, and do it sincerely. ' But the very idea of making people like you may seem foreign to religious and a sordid thought. The religious works only for God, seeks to be unknown, sees in superiors and others "no one but only Jesus." True enough, but the loftiest supernatural motives should not be high-lighted in such a way that they crowd natural means out of the picture. Christ, the Religious of religious, worked onl~r for God's glory. "The things that please Him, I do." To do this more effectively He tried to make people not only like but love Him. How else explain the Cross! And when man's love grew cold, Christ did not hesitate to dramatize His desire to win men's love by wearing H~s Heart on His breast, announcing to the world through St. Margaret Mary: "Behold this Heart, which has "loved men so much and receives nothing in return but ingratitude and indifference." Christ was "genuinely interested in other people." He was 252 CHRIST SHOWS US HOW TO WIN FRIENDS moved with compassion for the multitudes because they were as sheep without a shepherd. He wept over ,Jerusalem. "How often would I ha,~e gathered together thy children, as the ben dotb gather her chickens under .her wings, and thou wouldst not." Christ's interest extended to individuals as well. He pitied the plight of the leper and healed him: "I will, be thou made clean." What interest He showed in Peter! On at least two occasions He insured a pros-perous catch of fish for him. At another time He cured his mother-in- law. Interest is also shown by prayers. "I have prayed for you that your faith fail you not." Genuine interest in others is a big step towards developing that mind that is in Christ ~lesus. It dispels uncharitable thoughts. "The only person who does not improve on acquaintance is self," observes Father Faber. The same writer notes that kindness is not too diffi-cult, for though there are many unkind minds there are hardly any unkind hearts and that a kind mind can be developed by thinking about, being interested in, others. A kind mind implies much thifiking about others without the thoughts being criticisms. A retreat master developed the same thought by the following illustra-tion. A caricaturist seizes on a character weakness and emphasizes it out of all prop.ortion, while the artist is careful to shade the weak-nesses and make the finer qualities stand out. And the artist always comes closer to a true likeness. Dale Carnegie makes much ot: the. smile, featuring Charles Schwab whose smile was literally a million-dollar one. The Evan-gelists do not record the obvious. There is no written record of Christ's sm.ile, yet there is no room for doubting.that Our Lord smiled when He looked up and saw Zacheus, who had to climb a tree to catch a glimpse, when the quick-witted Phoenician woman an-swered, "Even the whelps are permitted to gather the crumbs," and when He surprised the apostles with the miraculous draughts of fish. More important than the smile is what is behind it, the cheerful, light-hea.rted disposition. Christ was a man of sorrows, but He did not let that cast a gloom around Him. He brought cheer to .the wedding feast at.Cana, did not want the Apostles to fast "when the bridegroom was with them," and celebrated Matthew's joining up by eating and drinking with sinners. Christ's doctrine fosters afun-damentally 'cheerful .disposition. "Come to Me all you that labor and are burdened and I will refresh you." "My yoke is sweet, my burden light." "When you fast, do not look gloomy like the hypocrites." 253 ~EROME BREUNIG Ret~iew ~or Religious . Professional personality-developers insist on the practice of saying "Good Morning" to develop the smile. "Good Morning" leaves a smile on the face. Religious should not need to paint a smile by any artificial means. Religious should be the happiest peo-ple on earth, and they are. Smiles come readily. Humility, chastity, and charity thrive in an atmosphere of cheerfulness. The best "propaganda" for vocations is a cheerful religious. An old Father observed that the number of vocations from a particular school was. in exact proportion to the number of cheerful scholastics on the faculty. "Remember that a man's name is to him the sweetest and most important sound in the language." Jim Farley could call fifty thou-sand men by their first name. Christ could call fifty billion by their names. "I am the good shepherd," Christ said, "and I know mine and mine know me." The comparison to a shepherd has a special reference to knowing by name. Shepherds in Palestine then and now have a special name for each of their sheep. The sheep recognizes and answers when its name is called. True Christian charity rather than the wisdom of this genera-tion should prompt a religious to pay the personal respect implied in remembering and using another's name. It is disconcerting to find one who should know our name remembering only our face. The inability to remember another by name leaves the impression that he does not impinge our consciousness to any extent. Our Lord paid this mark of respect to His fellow men. Mary Magdalen did not recognize Christ on Easter morning until He said, "Mary." There are other instances. "Lazarus, come forth." "Martha, Martha." "Simon, son of John, lovest thou Me?" On His very first public appearance we find Christ fulfilling the next rule for winning friends: "Be a good listener. 'Encourage others to talk about themselves." On this occasion we observe Christ as a youth in the temple "listening to them and asking questions." Whenever his enemies were baffled by His wise answers, we always have the assurance that C~ist heard them out first. "Is it lawful to give tribute to Caesar? . Of which of. the seven will she be wife at the resurrection?" His enemies thought they had a sure enveloping. pincer movement only to find themselves suddenly disarmed, by the. wisdom of the answer. But in every instance Christ did not inter-rupt them until they had finished. A beautiful instance of encouraging others .to talk about them-selves is seen on the road to Emmaus. While the two disciples were September, 1950 CHRIST SHOWS US HOW TO WIN FRIENDS con;cersing and arguing together, Jesus drew near and went along with them. He began the conversation, "What are these discourses that you hold with one another as you walk, and are sad?" "Art thou only a stranger in Jerusalem and hast not known the things that have been done there in these days?" "What things?" Our Lord encourages them. With kindly for-bearance He listens to the entire story. It is only after they have talked themselves out that He begins with Moses and the prophets and interprets to them the Scriptures. Perhaps Father Faber had Christ the Listener in mind when he wrote the paragraph on kind listening. "There is also a grace of kind listening as well as of kind speaking. Some listen with an abstracted air, which shows their thoughts are elsewhere. Or they seem to listen, but by wide answers and irrelevant questions show they have been occupied with their own thoughts, as being more interesting, at least in their own esti-mation, than what you have been saying. Some listen with a kind of importunate ferocity, which makes you feel that you are being put on trial, and that your auditor expects beforehand that you are going to tell him a lie, or to be inaccurate, or to say something of which h~ will disapprove, and that you must mind your expres-sions. Some hear you to the end, and then forthwith begin to talk to you about a similar exl~erience which has bet:allen themselves, making your case only an illustration of their own. Some, meaning to be kind, listen with such a determined, lively, violent attenti6n that you are uncomfortable, and the charm of conversation is at an end. Many persons whose manners will stand the test of speaking break down at once under the trial of listening. But all these things should be brought under the sweet influences of religion. Kind listening is often an air of the most delicate interior mortification and is a great assistance toward kind speaking." Christ, of course, is still listening. He listens to our prayers. He still hears, through His priests, our confessions. Christ "spoke in terms of the other man's interest." Without parables He did not speak to them. And the parables and illustra-tions were taken directly out of the lives ot: the listeners. Fishermen heard truths in terms of nets, farmers, of seed and crops, women, of house cleaning, etc. In the beatitudes Christ took what was closest to most of his hearers, poverty, suffering, lack of property, mourning, persecution, and showed how they could transform these liabilities into assets. 255 BOOK REVIEWS Review for Religious Finally, tracing out the pattern of Carnegie, we observe that Christ "makes the other person feel important and He does it sin-cerely." "You are the salt of the earth. You are the light of the world." To Nathaniel, "A true Israelite in whom there is no guile." To Peter, "Thou are Peter and upon this rock I will build my church." John and James were called "Sons of Thunder." Christ has a more sublime way of making others appreciate their dignity. "We will come to him and make our abode with him." The dig-nity of a Christian! As St. Paul echoes and reechoes: "You are temples of God and the Spirit of God dwells within you." All of Dale Carnegie's ways to make people like you are merely applications of the golden rule, which is of divine origin. In fact, the golden rule was formulated by Christ Himself in His sermon on the mount. "All things whatsoever you would that men should do to you, do you also to them." Of course, Christ both in His example and His teaching (He began to do and to teach), shows other ways to make people like you. For instance, "Greater love than this no man has than that a man gives his life for another." Not only does Christ show us how to win friends. The supreme friend-winner sfipplies the necessary and only adequate and enduring motivation. He seems to make the final judgment at the end of the world hinge on what we do or don't do for others. "As long as yofi did it to the least of my brethren, you did it to Me." Book Reviews OUR WAY TO THE FATHER: Meditations for each day of the year in four volumes. By Leo M. Krenz, S.,J. Pp. xx -I- 518: 411; 535, 516. The Bruce Publishing Company, Milwaukee, Wisconsin, 1950. $15.00 (set of four volumes). In "An Apologia" introducing this rich four-volume series of meditations and readings the author gives an account of "the pur-pose, plan, and method of this course of meditations for religious." Besides that portion of the text which constitutes the meditation proper and is printed in large type there are added paragraphs which in many various ways supplement what is primarily proposed for reflection and prayer. To each meditation is prefixed'a preamble, 256 September, 1950 BOOK REVIEWS consisting usualIy of some verses from Scripture, to strike as it were the keynote that characterizes the exercise. There are always two preludes, three points, and a colloquy. It is highly distinctive of this meditation-course that very often in smaller print there are additions "intended to afford further helpful explanations; to sup- . ply more pointed applications; to furnish pertinent biblical, his-torical, ascetical, theological, or philosophical information; or even to satisfy longings for better knowledge of some puzzling dogmatic truth or fact . It is hoped that these supplementary notes and additions may do helpful service as welcome material for pertinent spiritual reading, and at times even for deep study and possibly for round-table discussion." This expedient of appending further develop-" ments helps the author to achieve what seems to be one of his leading preoccupations, namely, to provide religious who make use of these four hundred meditations with a carefully planned and elaborate exposition of a fairly complete system of spirituality, comprising both instruction and motivation. Hence this work could be used for devotional reading in a way and to an extent that would not be true of typical meditation books. A special effort is made to keep in mind the needs of both beginners and proficients in the religious life and in mental prayer. The ways in which Christ and the Apostles instructed their first disciples are consciously imitated with the design of proposing the highest ideals, of getting them practically accepted, and at the same time of pointing out the discrepancies that are only too likely to exist between the profession and the performance of religious men or women. The epistles of the New Testament are also used to learn and copy the method and means by which the Apostles sought to transform recent converts from Judaism or paganism into "be-lievers . doers . and lovers." With this touch of antiquity goes a peculiar flavor of modernity, in that the spiritual lessons of these volumes are studiously adapted to the conditions of our times and place. Evidently it is the author's most earnest and zealous hope that those who use these suggestions for prayerful reflection will. become just what, in accordance with the highest religious ideals and their own special vocation and under present-day circumstances, they ought to be. The theme dominating the whole series of medi-tations is that God is an infinitely good and great father and is inviting us to" an ever closer union with Him. --G. AUGUSTINE ELLARD, S.J. 257 BOOK REVIEWS Reoieto for Reti~ious THE HISTORY OF: THE POPES. By Ludwig yon Pastor. Translated by E. F. Peeler. Vol. 3S: Benedict XIV (1740-1758). Pp. xllv -I- 516. B. Herder Book Co., St. Louis, Missouri. $S.00. It surely seems like a return to normalcy when Herder resumes the publication of the English translation of Pastor's great'History. This is the very volume that Pastor was working on when death snatched the pen from his hand in 1928. But so much work had been done upon the pontificates up to and including Plus VI (d. 1799), that these materials were later rounded out and .published with the aid of several scholars named in the introduction. There are thus several additional volumes to appear in English; we trust their appearance will not be further unduly delayed. Those who want their Church history to be nothing but "edi-fying" stories had better not take up this volume; those who have enjoyed--and been built up--by the previous ones of the series, will know what to expect here. They will see a Pope, sixty-five at his election, eighty-three at his death, patiently, even light-heartedly governing the Church in a setting of unparalleled diplomatic black-mail. "Our pontificate," he once said, "will be famous for the injuries we suffer" (p. 111). He more than once described himself as "working with a pistol at his head" (p. 273), carrying on in the face of disappointments, insults, frustration. But by every conceivable concession he prevented for those eight-een years all the gigantic conflicts of the day from reaching the explosions that carrie not long afterwards. The chief interest of this volume turns on that slippery story of the ,lansenists, who for a long time had enjoyed immunity and pro-tection, particularly in Fiance, in their defiance of papal authority. Many different factors complicated the "straight" religious issue, but at every turn it was the Church in France that was torn to shreds by parlement and prelates, by Pompadour's open immorality, and Louis XV's blundering ineptitudes. As early as 1750 Parisians were calling themselves "Republicans," and a French bishop recalled in a pastoral letter that an English king had been beheaded in 1649 (p. 225). But as Benedict passed from the scene the 3ansenists were still in the ascendant, and the party's gre~atest hour, the Synod of Pistoia (1786-87), was still in the making. It is almost another preview of history that in the early years of this pontificate a group of people came together in Rome to plot the total destruction of the Society of,lesus (p. 390). One of those 258 September, 1950 BOOK REVIEWS plotters was a young man named Ricci, who later achieved a baleful fame by presiding at the Synod of Pistoia as its bishop. It is one of the ironies of history that he was a nephew of a General of the desuits he had helped to destroy, and who had died in prison in 1775. Even in the Sacred College there were those who said: "Hold Rome in check by Gallicanism, but Gallicanism by means of Rome" (p. 287). In Benedict's lifetime this conspiracy was. contained, but later on the Tanucci-Pombal-Choiseul p~essure, not to mention the monarchs they served, produced the suppression of 1773. Benedict XIV had a scholar's reputation, particularly in histori-cal and canonical fields, when he came to the papacy. His has been an enduring influence, as organizer, legislator, reformer. His regula-tions for beatifications and canonizations still govern those functions. He .was hailed as "the greatest of the canonists" (p. 298), even as Gu~ranger later said of him that no Pope had ever possessed such a knowledge of the Roman liturgy (p. 301). The book's final section, treating of the missions, handles two other famous controversies he settled: the Chinese Rites (duly 11, 1742) and those of Malabar (Sept. 12, 1744). In this connection it is regrettable that the translation mirrors conditions as they were twenty years ago, for, owing to prgfound changes in the religious mentality of the Orient, it is precisely these acts of Benedict XIV that have been changed in our day by Plus XI and Pius XII. But that was in the interval between the writing of the book and this English translation.--GERALD ]~LLARD, S.d. THE HOLY SEI: AT WORK. B~/Edward L. Hes÷on, C.S.C;. Pp. x~v + 188. The Bruce Publishing Company, Milwaukee, Wisconsin. 1950. $2.50. This book gives us a popular but adequate explanation of how the Holy Father, supreme visible head of the Church, together with his Senate of Cardinals, governs the universal Church through the medium of the Roman Curia. After a brief introduction explaining the nature and meaning of the terms: Pope, Curia, and Cardinals, the author passes on to the most important part of the book--a one-hundred page account of the various Roman Congregations--in which he discusses the Con-gregations, first in general and then in particular, giving the origin, history, competency, and personnel of each. Part three does the same for the Tribunals ot: the Holy See: the Sacred Apostolic Penitentiary, the Supreme Tribunal of the Apostolic Signature, and the Sacred Roman Rota. The fourth and last section treats of the Offices of the 259 BOOK REVIEWS Revieu~ for Religious Holy See: the Apostolic Chancery, the Apostolic Datary, the Rev-erend Apostolic Chamber, the Secretariate of State with its associated Secretariates of Briefs to Princes, and of Latin Letters. A chapter on the Code of Canon Law, the official bod~ of ecclesiastical law for the Latin Church, and one on the election of a new Pope bring the work to a close. The Holy See at Work contains a wealth of interesting details, such as the process of a petition through one of the Congregations from beginning to end, the meaning of "the secret of the Holy Office," the appointment of bishops, the relation of the Churches of the Orient to the Latin Church, the various steps by which a diocesan religious congregation obtains the approval of the Holy See and becomes pontifical, the evolution of a mission from an apostolic prefecture to a diocese, steps to beatification and canonization, special procedure of the Sacred Penitentiary, process of a marriage case through the Rota, kinds of papal documents, the election of a new Pope. Priests and religious, as well as the interested laity, are indebted to Father Heston for having made all this information available in handy form and at a reasonable price. Twenty-two illustrations and three charts enhance the usefulness of the volume. --ADAM C. ELLIS, S.J. LITTLE MEDITATIONS ON THE HOLY EUCHARIST. By Rev. Thomas D. Williams. Pp. 319. The Bruce Publishing Company, Milwaukee, Wis-consin. $3.50. The Holy Eucharist deserves our whole-hearted appreciation and highest esteem. Yet, because it is shrouded in mystery, and our senses fail to penetrate the veil which hides the Real Presence of Jesus on our altars, we often fail to value this priceless Gift of God as we should. How can we become thoroughly acquainted with so inestimable a treasure, how acquire a conscious security of faith? By frequently meditating on the Real Presence, on the value of Holy Communion, and on the significance of the Sacrifice of the Mass. To make this easy and attractive, Father Williams offers a short meditation for every day of the year on some phase of the Eucharistic mystery. These considerations, based on the words of Scripture and the teachings of theology, are so clear and simple, so attractive and devotional, that any one who ponders them slowly and prayerfully will continually grow in knowledge and love of the Holy Eucharist. The author makes excellent and practical use of Scripture texts, which lend a stimulating touch to every paragraph. Throughout 260 September, 1950 BOOK NOTICES we sense a mellow tone of ~olid piety, and nowhere is there the least evidence of sentithentality or pious exaggeration. We highly recom-mend the book for use in visiting the Blessed Sacrament. --HENRY WILLMERING, S.J. BOOK NOTICES WE LIVE WITH OUR EYES OPEN is a sequel to the earlier work by Dom Hubert van Zeller, O.S.B., which was entitled We Die Standir~g Up. In his first book Father van Zeller treated chiefly the obstacles encountered in the quest for holiness. In the thirty-nine essays of the present volume he centers our attention on the means to sanctity. Here as before the treatment of his theme is straightforward and stimulating. Most of the essays discuss the use of creatures, in-terior prayer, mysticism, asceticism, and the proper orientation of the virtue of love in general and as applied to the sacrament of matri-mony. (New York: Sheed ~ Ward, 1950. Pp. x -q- 172. $2.00.) Richelieu's France of the seventeenth century was the scene for the life and work of Charles de Condren, the second superior of the Oratory in France. M. V. Woodgate's CHARLES DE CONDREN iS not a mere pious biography in the old tradition, but a balanced, though brief, account of a very human, holy, and at times, weak personality. (Westminster, Md.: The Newman Press, 1950. Pp. xi + 155. $2.25.) LITURGICAL PRAYER: ITS HISTORY AND SPIRIT, by Msgr. Fer-nand Cabrol, O.S.B., is an offset reproduction of a liturgical classic which first apeared in its French original in 1900. It was later trans-lated by a Benedictine of Stanbrook in a 1921 edition. The litera-ture and the notes cited are, therefore, of the last years of the last cen-tury, but the text, by a man who could combine deep knowledge with popular presentation, is as timely now as when first written. (Westminster, Md.: The Newman Press, 1950. Pp. xiv -t- 382. $3.50.) The important role of congregations of religious women in the development of the Church, and especially of Catholic education, in the United States cannot be overemphasized. One of the latest his-torical studies dealing with this theme is Sister Maria Kostka Logue's SISTERS OF ST. JOSEPH OF PHILADELPHIA. This carefully docu- 261 BOOK ANNOUNCEMENTS Reoieto for Religious mented, highly objective, and interesting work covers a century of growth and development of the Congregation in the eastern states from 1847 to 1947. (Westminster, Md.: The Newman Press, 1950. Pp. xii q- 380. $5.00.) Religious, by profession particularly interested in the hidden life of Christ with its message of self-effacement, obscurity and obedi-ence, should be grateful to Dr. Patrick J. Temple for PATTERN DIVINE: OUR LORD'S HIDDEN LIFE. This book fills a real need, for too many books on the childhood of Christ are either apologetic or piously exaggerated, while chapters in standard "Lives of Christ" are generally too meagre. Dr. Temple gives a detailed account of the exterior life of the Holy Family at Nazareth and presents the Jewish life, society and thought that affected the youthful Christ. Every page of the book is documented, and the explanations in the foot-notes justify the claim that the story of PATTERN DIVINE is not imaginative and fictitious, but sober truth and reliable fact. The devotional tone, which pervades the whole account, is conspicuous in a concluding summary paragraph for each chapter. A very copious bibliography and a detailed index are additional assets of the work. (St. Louis: B. Herder Book Company, 1950. Pp. xii-k 389. $5.00) PRAYER FOR _A_LL TIMES, by Pierre Charles, S. J., and trans-lated from the French by Maud Monahan, is a reprint of a spiritual classic that has already gone through seven editions. The publishers are to be congratulated for combining the former three separate vol-umes. into one. Each of the ninty-nine chapters of two and one half pages deals with some important point in the spiritual life. The book can be used either for spiritual reading or for points for medi-tation. One chapter at a time is sufficient since each chapter demands reflection, application, prayer. The deep spiritual insight and many practical suggestions are brought home in a kindly spirit and a graphic style. (Westminsier, Md.: The Newman Press, 1950. Pp. 328. $3.50.) BOOK ANNOUNCEMENTS [For the most part, these notices are purely descriptive, based on a cursory exam-ination of the books listed.] THE GRAIL, St. Meinrad, Indiana. THE HOLY RULE OF ST. BENEDICT. Pp. xiv q- 95. $1.00 (paper) ; $2.00. (cloth). 262 September, 1950 BOOK ANNOUNCEMENT8 SAINT BENEDICT THE MAN. By Dom I. Ryelandt, O.S.B. Translated from the French by Rev. Patrick Shaughnessy, O.S.B. Pp. 102. $1.25. The first book, a second printing, besides the Rule contains a Short biographical sketch of St. Benedict by Aidan Cardinal Gasque~ and a sermon on the saint by Pope Pius XlI. The second contains three studies of the inner life, "the moral physiognomy," of St. Bene-dict. The studies are based on an analysis of his Rule, on St. Greg-ory the Great's life of th~ saint, and on a comparative study of St. Benedict and St. Francis de Sales. B. HERDER BOOK COMPANY, St. Louis, Missouri. CHRIST THE SAVIOR. By Rev. Reginald Garrigou-Lagrange, O.P. Translated by Dom Bede Rose, O.S.B. Pp. iv + 748. $9.00. This is the English edition of Ft. Lagrange's Latin textbook, DE CHRISTO SALVATORE, a commentary on the Third Part of St. Whomas's SUMMA THEOLOGICA. A thirty-page "Compendium of Mari-ology" rounds out the volume. ISTITUTO PADANO DI ARTI GRAFICHE, Rovigo, Italy IL DIRITTO DELLE RELIGIOSE. By Rev. Louis Fanfani, O.P. Pp. xxii + 346. L. 1500. This is the third edition of the author's Italian LAW FOR RELIGIOUS WOMEN based on his larger Latin work, DE IURE RELIGIOSORUM. "It has been brought up to date with the most recent decisions of the Holy See, and has been improved in some points by a more accurate exposition of the canons of the Code referring to religious women." NEWMAN PRESS, Westminster, Margland. REVOLUTION IN A CITY PARISH. By Abb4 G. Michonneau. Pp. xxi -~- 189. $2.50. The city parish is in the mission of France among the working class population in the Paris suburbs. A co-worker, Father H. Ch. Ch4ry, O.P., and the Abb4 discuss in dia-logue form the needs and difficulties, the objectives and methods in their missionary apostolate. SAINT PAUL AND APOSTOLIC WRITINGS. By Sebastian Bul-lough, O.P. Pp. xviii q- 338. $3.00. This latest volume in the series of Scripture textbooks for use in Catholic schools in England deals with the Pauline Epistles, the seven Catholic Epistles, and the Apocalypse. Ft. Bullough's exegesis and commentary provide a valuable background for a more intelligent and fruitful understand-ing of these important New Testament writings. 263 BOOK ANNOUNCEMENTS Ret;ieto for Religious SERMON NOTES ON THE SUNDAY PROPERS. By Rev. F. H. Drinkwater. Pp. 119. $2.00. A reprint. The author derives useful themes from parts of the Mass propers exclusiye of the epistles and gospels. SOME RARE VIRTUES. By Raoul Plus, S.J. Translated from the French by Sister Mary Edgar Meyer, O.S.F. Pp. vi q- 213'. $1.75. All virtues are rare, but some that Fr. Plus treats of are especially rare, such as "Knowing how to be grateful," "Good use of time" and "Pity for the sick and afflicted." It is the first English publication of this work. THE. SUPPLICATION OF SOULS. By St,f Thomas More. Edited by Sister Mary Thecla, S.C. Pp. xiii -{- 187. $2.50. This book is Thomas More's refutation of the heretical work of Simon Fish,' SUPPLICATION FOR THE BEGGARS. This is an instance to prove Father J. J. Daly's remark "More's was the" only pen at the service of the Church to do battle in the vernacular against heresy." In the book St. Thomas defends the clergy against irreverent and unfair attack and upholds the doctrine on purgatory, making a moving ap-peal for the poor souls. The book is mostly, but not exclusively, of historical interest. FOR YOUR INFORMATION (Continued from page 251) tolic Press Association, a non-profit organization. One departure from existing journalism is the financing of the paper. Instead of advertising it will depend on circulation revenue. And for initial expenses the founders are enlisting the charity of those Catholics who believe there is a need for such a paper. There will be five issues weekly, and two editions: one local and one national. The national edition will be delivered by air cargo and should reach most subscribers on the day of publication. Prices for one year are: $14.00 for the national edition; $12.50 for the local. For the scale of prices on shorter terms, as well as for other informa-tion, write to: The Sun Herald, 702 East 12th St., Kansas City 6, Mo. Confessors' Patron St. Alphonsus Liguori, founder of the Redemptorists, has long (Continued on page 280) 264 ues!: ons Answers ~2 Im We wish to gain the Jubilee indulgence. Our local ordinary has made no pronouncement on the subject. Have our i:onfessors the authority to prescribe the necessary conditions for gaining this indulgence? Is it neces-sary to go to confession and to receive Holy Communion each time? As Father Bergh pointed out in his article on "The Holy Year of 1950" in the January number of the Reuieto, the general require-ments for gaining the Jubilee indulgence in Rome are: reception of the sacraments of Penance and.the Eucharist,-and visits to the four major Roman basilicas in which certain prescribed prayers must be said. Outside Rome, for those who are entitled by way of exception to gain the Jubilee indulgence at home (all women religious among others), the local ordinary or any confessor delegated by him may substitute other works, of religion, piety, and charity in place of the visits to the four Roman basilicas. In places where the local ordinary has, made no provision, confessors may presume that they have received tacit delegation to make the substitution. Confession and Holy Communion are required for each gaining of the indulgence. ~22m Is it in accord with canon law for religious 1o be given permissibn ÷6 take trips during the summer if their relatives pay the expensesmeven if those trips are pilgrimages to Rome and to various shrines? The obligation to common life which is imposed upon all reli-gious by canon 594 forbids superiors to allow certain members of the community to take a trip (even though it be a pious pilgrimage) merely because parents, relatives, or friends are willing to pay the expenses. Common life requires that the community supply a reli-gious with whatever he needs, just as everything which comes to him as a religions must be put in the community funds. Common life also requires that, generally speaking, equal opportunities be given to all members of the community. Hence a superior could allow the members of his community to make a pious pilgrimage provided that he supplied the necessary expense money for such members of his community as do not have relatives or friends who are willing to pay for them. Again, the constitutions of the community would have to be consulted to see whether such trips, pious or otherwise, are allowed. An article explaining this matter of common life in 265 QUESTIONS AND ~NSWERS Review for Religious detail will be found in this Review for January, 1948, pp. 33-45. When we say that common life generally requires that equal opportunity be given to all, we do not mean that it is a~ainst com-mon life to allow certain privileges (like a pilgrimage) to jubilari-ans, to the perpetually professed, and so forth. In such cases, how-ever, the use of the privilege should be extended to the whole group and should not be limited to those who can procure the necessary funds from relatives or friends. --23- Has a meeting of provincial superiors presided over by the superior general and his councilors the authority to change a custom which has been observed in the congregation for over one hundred years, or is such a change reserved to the general, chapter? Only a general chapter can change customs which are common t~ a religious congregation. The constitutions could give the power to the superior general and his councilors, but this would have to be stated explicitly. --24~ What precisely are the Normae, so often referred to in leglslation for religious communities? How much authority is aHached to them? Must all constitutions and custom books of nuns conform to these Normae? About the year 1860 the Sacred Congregation of Bishops and Regulars, then in charge of all religious orders and congregations, began to establish uniform regulations for the new religious congre-gations, especially of women, which were increasing in number. More or less uniform sets of constitutions were given to them on trial, until they took permanent shape for each congregation in the draft which was given final approval. In the course of forty years some things were changed, others were added, and some were dropped. These regulations, in the shape of a set of model constitutions for religious congregations with simple vows, were published on June 28, 1901 under the title of Norms according to which the Sacred Congregation o~ Bishops and Regulars is accustomed to proceed in the approval of new institutes with simple vows. The Normae did not establish any formal legislation for religious congregations, but were published for the sole use of the Sacred Congregation as a guide in the composition and construction of constitutions for new congre-gations with simple vows seeking the approval of the Holy See. Thus most of the congregations approved during the last part of the nine- 266 September, 1950 QUESTIONS AND ANSWERS teenth century and first part of the twentieth (until the new Code of Canon Law in 1918) are based exclusively on the Normae. These old constitutions had to be revised in order to bring them into con-formity with the new Code of Canon Law. However, most of the matter contained in the Normae was incorporated into the Code, with modifications, omissions, and additions, of course. Hence the Normae are useful even today because they give us a better under-standing of the canons of the Code which deal with similar matters, as well as of the constitutions themselves in which the wording of the Normae has been retained in great part. To answer our question-: New constitutions and customs need not and should not conform to the old Normae but exclusively to the present Code of Canon Law. --25~ Is ÷here any difference in ÷he meanlncj and in the use of the followin9 words applicable to Sisters taken collectively: community, order, sister-hood, congregation, institute? In everyday life these general terms are used indiscriminately to signify a group of religious women. Canonically speaking, how-ever, there is a difference in their meaning, which is contained in the definitions provided for us in canon 488 of the Code. Thus: (1) An "institute" (religio) is any society, approved by legitimate ecclesiastical authority, the members of which tend to evangelical perfection, according to the laws proper to the society, by the profes: sion of public vows, whether perpetual or temporary. (2) An "order" is an institute whose members make profession of solemn vows. (3) A "religious congregation" or simply a "congregation" is an institute whose members make profession of simple vows only, whether perpetual or temporary. The canon does not define the terms "community" and "sisterhood," but it does define (4) "nuns" as religious women with solemn vows or, unless it appears other-wise from the nature of the case or from the context, religious women whose vows are normally solemn, but which, by a disposition of the Holy See, are simple in certain regions; whereas "sisters" are reli-gious women with simple vows. The term "community" is not used officially in canon law. It popularly indicates either an "institute," which is a general term in-cluding both orders and congregations, or it is used to identify a local group of religious, classified in canon law as a "religious house." "Sisterhood" is a popular term for an institute of religious women, 267 QUESTIONS AND ANSWERS whether of nuns or of sisters, though technically it should be restricted to an institute of sisters only. 26 Do the words: rule, holy rule, constitutions, and customary, represent distinct thlncjs, or has the term "the rule" the same meanincj as "constitu-tions"? Technically the term '"Rule" always refers to one of four great rules which most religious orders followed down to the sixteenth century, and which they still follow, and which are followed by a number of modern religious congregations. These are: the Rule of St. Benedict, the Rule of St. Basil, the Rule of St. Augustine, and the Rule ot: St. Francis. To these four rules, which are stable and unchangeable, other regulations regarding details not contained in the rules have been added, and these additions were called "constitu-tions." In the sixteenth century the new orders of clerics regular who did not adopt any of the four great rules, introduced a new system whereby the fixed and stable parts of their legislation were called "constitutions" while other minor regulations which were changeable were called "rules." Modern congregations, even though they follow one of the four great rules, have a body of practical legislation known as "constitu-tions," and approved either by the local Ordinary or by the Holy See. Minor observances are called "regulations" or "rules." The term "customary," or "book of customs," and the like, indicate observances usually brought into being by custom or usage, first in one community, then in another, and finally in a whole insti-tute. These may be changed by a general chapter, but no general chapter has the right to change the constitutions approved by the Holy See or by the local ordinary. OUR CONTRIBUTORS P. DELETTER is a member of the faculty of St. Mary's theological college, Kurseong, India. WINFRID HERBST, writer, retreat master, former master ot~ nov-ices, is on the faculty of the Salvatorian Seminary, St. Nazianz, Wisconsin. GER-ALD KELLY and JEROME ]~REUNIG are members of the editorial board of the REVIEW FOR RELIGIOUS.Fr. Breunig succeeds Father Alfred Schneider as editorial secretary. 268 Report !:o Rome [In the following pages we conclude the publishing of the List of Questions to be answered in the quinquennial report by pontifical institutes. We have printed these questions, not only as an aid to superiors who must answer, them, but also as a means of giving all religious a better knowledge of the Church's law concerning religious. The questions are published exactly as they appear in the official English trans-lation. Questions marked with an asterisk (*) concern only institutes of men: those marked with a cross ('1") refer only to institutes of women. For information about the means of obtaining the copies of the questions, see p. 236.--ED.] ARTICLE III Coneernlncj those who have departed or been dismissed, and others who leave the Institute Concerning those who haue gone out from the Institute 248. a) How many in the Institute and in each Province, at the expiration of their vows did not renew them, either because they chose not to do so or because they were not allowed to do so. b) How many of the professed of temporary vows were dis-pensed during their vows, and how many of the professed of per-petual vows were dispensed. 249. Were those who were dispensed from tbeir vows at their own request or with their consent, forced, or without serious and grave reasons and precautions permitted, to leave the religious house before the rescript was duly executed. 250. How many transfers, if any, were there to another In-stitute. C6ncerning apostates and fugitiues 251. a) How many apostates and fugitives, if any, were there during the five-year period. b) Did the Society or Institute observe the provisions of law concerning apostates and fugitives, by seeking them (c. 645 § 2),and if this proved fruitless, by proceeding against them according to law, so that their juridical condition should be clearly defined. Were the provisions of law regarding those who came back observed (cc. 2385, 2386), and is watchful provision made for their spiritual good. Concerning those dismissed bg Superiors and those not admitted to profession 252. a) Since the last Report, how many of the professed of 269 REPORT TO ROME Review for Religious temporary v, ows and how many of the professed of perpetual vows have been dismissed, according to Provinces. b) In the dismissal of religious, whether of temporary or of perpetual vows, were the norms of the common law (cc. 647 § 2, 649-672) as well as those of the Constitutions observed. c) Was the same done in regard to not admitting the professed of temporary vows to the renewal of their vows or to perpetual profession (c. 637). 253. Were the dismissed of temporary vows, while the recourse duly made within ten days was pending (c. 647 § 2; S. C. of Reli-gious, 20 July 1923, AAS, XV, I923, p. 457), and the dismissed of perpetual vows, before the decree or judgment of dismissal had been confirmed by the Sacred Congregation (cc. 652, 666), forced to leave the Institute. 254. Are the dismissed who are not in sacred orders released from their vows by the dismissal (c. 669 § 1); and if the vows remain, does the Institute show solicitude regarding their condition (c. 672 § 1). Concerning those dismissed by the law itself and those sent back to the world 255. What were the cases, and the causes which led to them, for both the professed of temporary and those of perpetual vows, where they were either sent back to the world on account of grave scandal or very grave harm (co. 653, 668) or dismissed by the law itself (c. 646). 256. Were steps immediately taken according to the Code (cc. 646 § 2, 653, 668) to determine the condition of those dis-missed by the law itself and of those sent back to the world. 257. Is there any such person whose condition still r~mains undetermined. 258. What cases if any have occurred of the reduction to the lay state of religious who had received sacred orders; how many were voluntary and how many penal. Concerning those who were exctoistered 259. How many cases of exclaustration were there, if any; are the causes carefully and conscientiously pondered in the presence of God before the petition is recommended and the rescript executed. 260. Does the Institute take care: a) That if it seems necessary to ask for an extension of the 270 September, 1950 REPORT TO ROME indults, they be renewed in due time. b) That the persons who are excloistered lead a worthy reli-gious llfe and return as soon as possible to some house of the Insti-tute. 261". Likewise does the'Institute take care regarding those who have been secularized on trial, and regarding their return to religion if at the expiration of the three-year period the indult is not renewed or they are not accepted, by the Ordinary. Concerning absences from the house ¯ 262. Do Superiors see to it that subjects remain out of the house only for a just and grave reason and for the shortest possible time, according to the Constitutions (c. 606 § 2). 263. For absences which exceed six months, except for studies or ministries according to law and the Constitutions, was the permis-sion of the Holy See always obtained (c. 606 § 2). 264. Is it allowed by reason or under color of a vacation, that time be spent with one's parents or outside a house of the Institute. Concbrning the deceased 265. Were the prescribed suffrages faithfully and promptly per-formed for all the deceased. ARTICLE IV Concernincj the various classes and conditions of religlous § 1. - CONCERNING CLERICS (This is dealt with in the Report on formation and studies). § 2. - CONCERh~ING Conversi OR COADJUTORS Concerning their education and training 266. Do Superiors, in accordance with c. 509 § 2, 2° give to those religious who belong to the class of conversi, instruction in Christian doctrine; and do Superiors, both before and after their pro-fession but especially during the earlier years, carefully attend to their spiritual, intellectual, civil and technical education according to the functions which they have to fulfill. 267. Are the religious allowed to engage in works which do not seem to be suitable to the religious state. 268. Do Superiors with paternal charity diligently provide also for the bodily health of the conversi or coadjutors. 271 REPORT TO ROME § 3. CONCERNING THOSE WHO ARE APPLIED TO MILITARY SERVICE Concerning the profession of those who are to be called for the first time to active militarg service 269*. Did Superiors regulate according to the decrees of the Holy See the temporary professions of those who are to be called for the first time to active military service or its equivalent. 270*. Were perpetual professions permitted before the first active military service or its equivalent, to which the young men are liable to be called. Concerning the religious during their militarg service 271". a) Did Superiors take care of their members in the service, watch over their life, communicate frequently with them, requiring a periodical account of their conduct, their actions and exercises of piety, etc. b) What special means were used to secure their perseverance. 272*. In cases of dismissal for just and reasonable causes, or of voluntary s.eparation from the Institute, did the Major Superior fol-low the p~escribed procedure and faithfully conserve all the docu-ments in the Archives. Concerning the renewal of temporarg profession after military service and the making of perpetual profession 273*. For admission to the renewal of temporary profession, was everything done which is prescribed by the common law and in the decrees regarding this matter. 274*. Was the prescribed time of the temporary profession com-pleted after military service, and also the time of the temporary vows which is prescribed by law and by the Constitutions before the making of the perpetual profession. CHAPTER III CONCERNING THE WORKS AND MINISTRIES OF THE INSTITUTE ARTICLE I Concerning minis÷ties in general Concerning the special end and the works of the Institute in general 275. Were the ministries proper to the Institute abandoned or neglected. 276. Were any works engaged in which are not contained in the 272 September, 1950 REPORT TO ROME special end of the Institute; if so, with what permission was this done. Concerning abuses in the exercise of ministries 277. Were any abuses in the exercise of ministries introduced during this time; if so what were they. 278. Is all appearance of avarice carefully avoided on the occasion of ministries. 279. Was begging from door to door, according to law (cc. 621, 622) and the Constitutions, done with the required permissions. 280. Moreover, in begging, were the rules of law (c. 623), the instructions of the Holy See (c. 624) and the norms of the Consti-tutions observed. 281. By reason of or under pretext of ministries, are an excessive or too worldly communication with seculars and frequent and pro-longed absences from the religious house permitted. 282. What precautions are taken in this communication in order to avoid harm to the religious and scandal to seculars. Concerning difficulties with the secular clergy or with other Institutes, etc. because of the ministries 283. On the occasion of the ministries did any friction occur with ecclesiastical Superiors, with pastors and the secular clergy, with other Institutes or with Chaplains. What were the chief instances of such difficulties and where did they occur. 284. What probable reasons can be assigned for these difficulties. and what remedies can be suggested for their avoidance. ARTICLE II Concerning special ministries Concerning Missions among infidels and heretics 285. In the Missions, or in any one of them, did the religious life suffer any harm, and if so, what were the reasons for this. 286. What safeguards were used or should have been used so that in the apostolate the faithful observance of religious discipline and the care of one's own sanctification be better secured. 287*. In the Missions, is the internal religious Superior distinct. from the ecclesiastical Superior. 288*. Did this union of offices in the same person result in advantages or rather in disadvantages. 273 REPORT TO ROME Review for Religious Concerning Parishes, Churches and Sanctuaries 289*. For the incorporation or union of parishes, was an indult of the Holy See obtained, according to cc. 452 § 1, 1423 § 2, so that there should be a union or incorporation properly effected. 290*. In what form were Parishes united to the Institute: pleno iure (absolutely, at the will of the Holy See), in temporalibus, etc., and from what date. (A copy of the document should be sent if there is one). 291". Was an agreement made with the Ordinary of the place to accept any parish. (Send copies of the agreements made during the five-year period). 292*. How do Superiors watch over and assist those of their subjects who are pastors (c. 631 §§ I-2), and in case of need admonish and correct them. 293*. Was the office of local Superior ever united with that of pastor, observing c. 505; did this union give rise to difficulties, or was it on the contrary attended with good results. 294*. Did the Institute obtain from local Ordinaries that Churches or Sanctuaries should be entrusted to it; if so, with what permission and on what terms and conditions was this done. 295*. How do all Superiors see to it that religious discipline suffer no harm from the ministries engaged in by the religious in parishes or in public churche~ which are entrusted to them. Concerning Colleges, Schools and Seminaries 296,*. Has the Institute entrusted to it any Seminaries of clerics, and if so on what terms. (Documents and agreements entered into regarding this matter during the five-year period should be attached). 297*. In these Seminaries, are there any difficulties with the Ordi-naries, concerning either the religious life and discipline or the gov-ernment of the Seminary. 298*. What measures and efforts are employed toward the sound and thorough training and religious education of the students. 299. Are there houses for the residence of young people who are attending public schools. 300. In these cases is very special care taken to see that the schools are safe from the standpoint of both instruction and education; especially is a careful supervision maintained over the instruction and religious education; and if there are any deficiencies are they carefully remedied. 301t. Are there schools which are attended by both sexes; 274 September, 1950 REPORT TO ROME as regards fixing the age beyond which boys may not be admitted or retained, have the prescriptions made by the Ordinaries been observed. 302. Do Superiors strictly see to it that Rectors, Prefects, Teach-ers and Professors receive adequate preparation for their work: a) Scientifically, by acquiring knowledge which corresponds adequately to the grade of the class, and by obtaining degrees and certificates, even such as are recognized outside ecclesiastical circles. b) Pedagogically, by the study and practice of the art of teaching. c) Spiritually, so that they may exercise the office of teaching with a genuine zeal for souls and make it a means of sanctification for themselves and others. 303. Do Superiors carefuIly see to it that the work of teaching be properly harmonized with religious discipline. 304. Did they promptly remove from the office of teaching those who in practicing it make light of the religious life and are not a good example to the students. Concerning the practice of the corporal works of mercg 305. Does the Institute practice the corporal works of mercy toward the sick, orphans, the aged, etc. 306. Are there: a) Guest-houses and hospital

Issue 60.6 of the Review for Religious, 2001. ; ° R-eview for Re!igio~s b~lps people re~pon~ and befaithful to.God's, universal ~ail to holiness' ' " by making; available tO them the sl~irituai legades - " tb~t flow-~om the, charisms of Catbolicconsecrated life~ Review for Religious (ISSN 0034-639X) is published bimonthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-977-7363 ° Fax: 314-977-7362 E-Mail: review@slu.edu ° Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP Mount St. Mary's Seminary; Emmitsburg, Maryland 21727 POSTMASTER Send address chafiges to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2001 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the pers6nal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. vi,ew for religious LIVING OUR CATHOLIC LEGACIES Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming SJ Clare Boehmer ASC Philip C. Fischer SJ Elizabeth McDonough OP Mary Ann Foppe TracT Gramm Judy Sharp James and Joan Felling Adrian Gaudin SC Sr. Raymond Marie Gerard FSP Eugene Hensell OSB Bishop Carlos A. Sevilla SJ Ernest E. Larkin OCarm Miriam D. Ukeritis CSJ NOVEMBER DECEMBER 2001 VOLUME 60 NUMBER 6 contents 566 a wider mission The Interreligious World: A Nun's Experience There Mary C. Boys SNJM probes aspects of religious life in light of the Catholic-Jewish relationship and provides a testimony that emboldens her continued commitment to this lifeform. 581 'Unsuspected Mission A. Paul Dominic SJ identifies the mission of spiritual conversation as the basic apostolic work of Jesus and of all who are his followers. 594 spiritual directions On the Seventh Day God Rested Marie Beha OSC suggests ways of understanding and making more creative use of Sabbaths in our life. 602 Where Your Heart Is Donald Macdonald SMM sees in Jesus' journey to Jerusalem (in Luke) an ardor and constancy that our bonding with him through Sc~ipture's strong and burning words can accomplish also in us. Review for Religious evaluations 614 628 Criteria for Change: Women's Ministering to the Body of Christ Marie Brinkman SCL looks at the lives lived by sisters in the past as the foundation that must validate today's discernment criteria for the needed changes. Missionary or Mercenary Patrick Sean Moffett CFC offers a perspective on changes in membership, changes in collaboration, and changes in corporate commitment in order to stimulate discussion on community apostolates. 640 647 divine initiatives What Only God Can Make Ann Marie Paul SCC imaginatively ponders religious community pictured as a tree, with the trunk representing chastity, the branches poverty, and the leaves obedience. God's Will: Where Desires Commingle Denis Donoghue SJ ruminates on the seeking out of God's will and illustrates some principles of discernment in a personal'example. departments . 564 Prisms 655 Canonical Counsel: Readmission to a Religious Institute 661 Book Reviews 667 Indexes to Volume 60 November-Dece~nber 2001 prisms All of us have to be born and have to die. These "have to's" sound like some activity we must do, when both are rather something that happens to us. "Being born" and "being dying" are the leveling events that bookend all human life. What fills the space in between seems to spell out nothing but all the hills and valleys, rolling vineyards and desert wastelands, that represent the inequalities of human living. Some people are born into wealth, and they will never know want. Others are only fortunate enough at birth to have a mother healthy enough to give them mother's milk, but they will go through life malnour-ished and disease-prone. Some are born highly gifted and fail ever to develop their talents. Others struggle through life with a minimum of human endowments, but successfully act with a perennial zest. Some will spend their life in steel and glass skyscrapers, and others will know only the simplest of grass or plywood huts. Some will travel the world; others will know only their village. Except for "being born" and "being dying," we human beings seem to spend lifetimes of greatly unequal value. There seems to be no level playing field for all people to encounter each other on. God engages the inequalities of human life in the incarnation and birth of his Son. In the familiar hymn quoted in St. Paul's letter to the Philippians, our atti-tude must be "that of Christ: Though he was in the form of God, he did not deem equality with God something to be grasped at. Rather, he emptied himself and took the form of a slave, being born in the likeness of men. He was known to be of human estate, and it was thus that he humbled himself, obediendy accepting even death, death on a cross" (Ph 2: 5-9). Paul reflects that God takes on a true inequality. In becoming human, Christ goes from the fullness of divin- Review for Religious i'ty to the emptiness of humanity. Theologically, humanity is empty because everything that each of us has is gift, as Jesus reminds us in saying that all his words and his works are not his, but come from the Father. So in faith we know an inequality that is real between God and the human. But, then, in God's becoming human in Jesus, we come to know God's definitive action in breaking down all the appearances of inequality that divide us humans. Jesus entered into the leveling experience of all humans by "being born" and by "being dying." Through all the in-between time, he lived his life as an example and .taught by word and para-ble that the leveling process permeated the whole of human living. While friendly with rich and poor alike, with learned and unlearned, Jesus seems to violate our sense of leveling by his iden-tifying with the poor, with servants and slaves, with the marginal-ized. He reaches out to them in his care; he tells stories about them for our instruction. Jesus asks us to be like him--one who serves. In the Last Supper washing of the feet, Jesus stresses that he has given us an example. Jesus transfigures the language and meaning of slavery, ser-vice, and ministry. All these words now describe valued human interaction from a divine perspective. We all are meant to be helpers--in Scripture, sometimes called slaves, sometimes servants, sometimes minis-ters-- to one another in life. Helpers and those being helped are on the same level. One is not superior as a human being in either being the helper or minister or being the one being helped or ministered to. Jesus gave us an unforgettable image by answering "Who is my neighbor?" with the parable of the Good Samaritan. Th~ second half of the one commandment stresses that we love our neighbor as ourselves. Our love goes out to whomever, persons always on a level no different from ourselves. We neither reach down in helping nor reach up; we only reach across. By entering into our human level, God broke through all the specious levels that seem to divide humankind. By our entering into the divine experience of Jesus, we see and act as sons and daughters of a heav-enly Father. Every Christmas, we challenge ourselves anew about the Christian leveling of human life. By our faith we live life on the same level--the level has been forever divinely clarified because of the birth of Jesus. David L. Fleming SJ November-December 2001 a wider mission MARY C. BOYS The Interreligious World: A Nun's Experience There A great value of ecumenical and interreligious exchange is that it sheds light on one's own tradition. Seeing oneself through the eyes of others expands one's reflections, provokes absorbing questions, and clarifies values and modes of thought. While my roots in the religiously variegated Pacific Northwest mean I have long been in Protestant company, and my interest in Judaism dates back to my college years, it was only upon moving to New York City seven years ago that I staked my tent on ecumenical and inte~religious terrain. Teaching at the historically Protestant Union Theological Seminary and working in Christian-Jewish dialogue beyond Union's quadrangle afford new understandings not only of the religiously "other," but of Catholicism as well. And, by providing a flesh viewpoint on religious life, my situation exercises a profound personal effect) SandraSchneiders has observed that women religious seem able to work beyond the boundaries of Christianity while remaining deeply affiliated with it; we Mary C. Boys SNJM is the Skinner and McAlpin Professor of Practical Theology at Union Theological Seminary in New York City and the author of Has God Only One Blessing? Judaism as a Source of Christian Self-Understanding. Her address is Union Theological Seminary; 3041 Broadway; New York, N.Y. 10027. Review for Religious "are at once very deeply involved in institutional Catholicism and often widely and deeply involved in the experiences of spirituality beyond its denominational boundaries.''2 Yet, in exploring the topic of religious life and interreligious dialogue, she turns her gaze more to the East, to dialogue among monastics. By exploring the implications of interaction with Jews and Judaism, I hope to highlight a distinctive interreligious conversation that Schneiders touches on only tangentially, and thereby to add another layer to, and engage in occasional argument with, her outstanding scholarly study. Probing religious life, a topic on which I have never published, in light of the Catholic-Jewish relationship, on which I have published, challenges me to hold together two vital parts of my life. This essay, then, revolving around four "scenes," is deeply per-sonal, but I hope not solipsistic, for I intend it as a stimulus for conversation. I. London, June 2000, a Catholic-Jewish conference on "The Theology of Partnership." This conference involved participants principally from the United Kingdom and the United States, along with a few European and Israeli scholars and a Vatican delegation. Although the large number of participants hindered the flow of discussion, our exchange was for the most part candid and stimulating. In the latter part of the conference, one of the Catholics, a priest, launched into a romanticized mini-sermon about Mary as virgin and mother. Its traditionalist theology and tangential relation to the point under discussion elicited considerable skepticism, if one might judge by the body language of rolled eyes and heads held in hands. Many sought recognition by the chair to respond (including all the Catholic women), but I have less recollection of the rejoinders than I do of the comment by the woman next to me. A Reform rabbi from the United Kingdom, she wrote furiously on her notepad: "Mary. Virgin. Why don't they talk about real women?" Liminal. Marginal. Such terms, used by Schneiders (among others) to describe religious life strike a chord. Insofar as this lifeform has a prophetic character rather than a hierarchical status, religious life is indeed lived on the "thresholds where realities meet, dash, and merge.''3 Nonetheless, such terms are sometimes far too academic to describe moments of feeling just how odd and anomalous we religious are. While on one level I suspect I November-December 2001 Boy~ * The lnterreli¢ous Worm To be with Jews as a member of a religious congregation is to experience our liminality, our oddness, on a regular basis. understand what my table companion was objecting to, the starkness of her opposition of "virgin" and "real women" hit hard. In reflecting later, I realize I never use terminology about virginity to describe celibacy; not only does it connote a naive innocence, but it speaks only to the dimension of abstention from genital sexual intimacy. Without question, this self-chosen abstention---or, better, an abstention that is part of our being called to a distinctive way of life--has its ascetic aspects. Nevertheless, the term virginity seems to suggest that we have repressed our sexuality, thereby ceasing to be "real" women. Whether or not the Jungian-grounded theory of the "virgin archetype" or a similar perspective can overcome the cultural stereotypes of virginity is a real question, but this dimension of Finding the Treasure offers a compelling description of the inner autonomy celibacy can offer. In the halls of Union, being a nun (in the imprecise use of the term) is sometimes seen as a "weird" way of life. Yet consecrated celibacy is not unknown in Protestantism. Students of Hinduism and Buddhism, moreover, know about celibacy in those traditions. It, is, however, completely uncharacteristic of rabbinic Judaism, which places intense emphasis on family life and home-based ritual.4 So to be with Jews as a member of a religious congregation is to experience our liminality, our oddness, on a regular basis. While this experience can be jarring, as it was at that conference June 2000, in general it has increased my sensitivity to the peculiarities of religious life, a sensitivity that can be dulled by remaining in the more homogeneous company of one's religious congregation.5 At the same time, it makes the God question more prominent. Jews typically are more reticent in speaking about God, a healthy corrective to the overfamiliarity with which many Christians ~peak about the Holy One.6 The presence, however, of persons for whom the "God quest" is the principal explanation for their liminal way of life raises questions, at least implicitly, about the divine-human relationship. Perhaps, to balance the incident with which I began this section, I should report that recently, at the conclusion of a Review for Religious weekend spent as a scholar-in-residence at a synagogue, an elderly man came up to thank me. His eyes welling with tears, he said, "You answered God's call many years ago, and now you are able to be among us." II. November 2000, a gathering of Holocaust survivors in the New York metropolitan area. While giving a series of lectures in a Catholic parish on New York's East Side the previous September, I met Lewis Weinstein, a businessman who had just published a novel on the Spanish Inquisition, The Heretic. A few weeks later he phoned to ask if I would share the podium with him at an event sponsored by the New York area Holocaust survivors. They had invited him to speak about his book, and he in turn thought it would be good if I would speak about developments in the Catholic Church's relations with Jews. His historical novel portrays a grim time. The Inquisition bears witness to the ways in which the legacy of anti-Judaism became a justification for greed and intolerance and persecution. His selections mirrored the bleakness. For example, one of the principal characters, Friar Ricardo Perez, copies texts from the New Testament and early church writers such as Chrysostom in order to justify his hatred of Jews. Lew's final excerpt was from John Chrysostom, whose vitriol toward Jews is well known: "These Jews are gathering choruses of effeminates and a great rubbish heap of harlots. Their synagogues are brothels and theaters, dens of robbers and lodgings for wild beasts. Jews know but one thing: to fill their bellies and be drunk. Their condition is no better than that of pigs and goats. Refusing to accept Christ, they have made themselves fit for s!aughter. The synagogue is a dwelling of demons, and the Jews who pray there themselves are demons. If the Jews are acting against God, must they not be serving demons? For they did sacrifice their sons and daughters to demons. Jewish mother~ ate their own children, and the hands of Jewish women boiled their own children. Their synagogues are fortresses of the devil, and the pit of all perdition. The devil is a murderer, and the Jew demons who serve him are murderers, tOO.''7 The air hung heavy in the room. Then the chair introduced me in her heavily accented English. "Mr. Weinstein wanted this Sister Mary to come. I'm not sure why. I did not have such a good experience of nuns in Poland. Anyway, here's Sister Mary Boys." " "Oy ray," I thought on the way to the podium. "How did I get myself into this one--and what now?" November-December 2001 Boys ¯ The Interreligious Worm There was enormous anger in that room, much of it directed at the Catholic Church, which I represented to them. Their anger was not simply the church's failure to live the gospel during the Shoah (Holocaust), but also their experience as children. These were men and women who had been taunted, even beaten, as "Christ-killers," who feared--with good reason--walking by a church, who were terrified to go out in the streets on "Good" Friday. I had with me the 1997 "Declaration of Repentance" by the French bishops. Its words came to life before my eyes: In the judgment of historians, it is a well-proven fact that for centuries, up until Vatican Council II, an anti-Jewish traditibn stamped its mark in differing ways on Christian doctrine and teaching, in theology, apologetics, preaching, and in the liturgy. It was on such ground that the venomous plant of hatred for the Jews was able to flourish. Hence the heavy inheritance we still bear in our century, with all its consequences which are so difficult to wipe out. Hence our still open wounds? To work as a Catholic with Jews is to witness many "open wounds," wounds from the "heavy inheritance" of our own tradition. For this reason, the Catholic-Jewish encounter is sui generis in the interreligious sphere, a point Schneiders overlooks in saying that the interreligious encounter differs "in virtually every way from the ecumenical one. It involves an encounter not between separated siblings, but between virtually total strangers.''9 We Catholics and Jews are indeed separated siblings, and that separation has been bitter, violent, and tragic. We are not strangers; we have been enemies--and to work for reconciliation is an obligation of justice. It is difficult enough for us as Catholic women to deal with church structures that mute our voices. It is even more disillusioning to study the long history of Christian contempt for Jews, the tradition of adversus Judaeos: how rivalry hardened into contempt, and contempt fostered disputation, and disputation developed into demonization, and demonization fertilized this "venomous plant of h~tred for the Jews." Like all of history's stories, the church's relationship with Jews and Judaism is a complicated tale--with significant contextual factors in every age, occasions of amity and respect and of prophets with a different vision. Nonetheless, it is largely a story of moral blindness, imperialism, and violence. While I am not personally complicit, it is Revie~v for Religious a story of which I am deeply ashamed--and one that demands I examine my complicity in other betrayals of the gospel. I am grateful for the privilege, difficult though it is, of facing those whom our history has hurt. Meeting survivors and knowing children of survivors (and, for that matter, knowing any Jews at all, for who among them has not been touched in some way by the Shoah?) means not only reading this history with deepened sensitivity, but also being emboldened to act differendy so that "the spoiled seeds of anti-Semitism should never again take root in the human heart."1° Nevertheless, confronting this history causes anguish and compounds my problems as a feminist with the institutional church. The "open wound" of which the French bishops spoke festers even as I struggle with my Catholic identity in a church that treats women as second-class citizens. I live, too, with the irony that the official church seems more committed to dialogue with Jews than with their own women. The confrontation with history, moreover, triggers another crisis, a dark night of the soul. If "the most acutely painful point of intersection between the postmodern sensibility and religious faith is the God-image,'' 11 then the Shoah is the starkest event in this intersection. It brings one face-to-face with the "abusing God," requiring us to ponder unbearable questions about the One to whom we pray22 As grateful as I am for all I have learned (and continue to learn) about prayer from my sisters, we seem reluctant to address these searing questions in our common prayer. Indeed, I cannot recall any occasion in which the Shoah and its challenges to our understanding of God have been raised to the conscious level in the communal prayer of my own congregation, the Sisters of the Holy Names of Jesus and Mary. This leads me to wonder whether any congregation, with the exception of the Sisters of Sion, confronts "God issues" that swirl around the Shoah23 The way that many Jews, especially in this post-Holocaust period, address God in a challenging manner has much to teach us. Elie Wiesel says that those who stand within the covenant have the To work as a Catholic with Jews is to witness many "open wounds," wounds from the "heavy inheritance" of our own tradition. Nbvember-December 2001 Boys * The Interreh~ious Worm right to say anything to God--even blasphemy.~4 In the concluding section of his profound meditation on God and abuse (including the Shoah, but also sexual abuse), David Blumenthal composes darifig prayers for use in Jewish liturgical services. He cautions that prayers of this type require preparation: One must have a deep commitment to God, a deep desire to want to be with God, to want to have a relationship with God. It must be important, indeed a matter of spiritual life and death, to be able to address God. One must have, too, deep and abiding faith in the covenant, in our ability to address God no matter what the circumstances and no matter how severe our prayer may be; and in God's desire to hear us and to help us address God. One must also have a sense of proportion about our relationship to God. We are creatures, not Creator. We are innocent, as victims of abuse; but we are sinners, in many other matters. We are accusers, yet we are children. This creates a tension in our images of ourselves, of God, and of the proper relationship between us; yet we must live, think, and pray within this tension.~s Facing the history of our relationship with Jews and learning Jewish ways of addressing God have provided depth and texture to my own prayer. I~I. Friday nights: a guest at the dinner table for Sbabbat. Passover: a guest at the Seder. I feel deeply privileged to join jewish friends for Shabbat or for the Seder. I have learned more than I can say from the lively conversations and observing the ways in which they su'ive to lead lives of integrity in fidelity to Torah. Without idealizing the tradition, I find much cause for "holy envy": its depth of prayer mirrored in the Siddur and in the cycle of festivals, the intellectual vitality (especially the value placed on study), the prizing of family, and home-based religious practices. My relationships leave me no doubt that Judaism fosters a holy way of life and that the ways of Torah are salvific for those committed to walking in its ways. The privilege accorded me in coming to know the power of another religious tradition finds little reflection in the recent Vatican declaration Dominus Iesus (D1).16 My experience provides a different vantage point from which to view other religious traditions. Even as DI recognizes that the dialogue between Christianity and other religions raises new questions that should be "addressed through pursuing new paths of research, advancing proposals, and Review for Religious suggesting ways of acting that call for attentive discernment" (§3), it reiterates traditional formulations of faith in arguing against pluralism. It condemns the mentality of indifferentism "characterized by a religious relativism which leads to the belief that 'one religion is as good as another'" (§22). The declaration refutes those who regard the Catholic Church as merely "one way of salvation alongside those constituted by the other religions" (§21). Rather, "Jesus Christ is the mediator and universal redeemer" (§11). Further, "one can and must say that Jesus Christ has a significance and a value for the human race and its history which are unique and singular, proper to him alone, exclusive, universal, and absolute. Jesus is, in fact, the Word of God made man for the salvation of all" (§15). According to the Congre-gation for the Doctrine of the Faith (CDF), one may still speak of equality in interreligious dialogue, but only in reference to the "equal personal dignity of the parties in dialogue, not to doctrinal content nor even less to the position of Jesus Christ . Thus, the certainty of the universal salvific will of God does not diminish but rather increases the duty and urgency of the proclamation of salvation and of conversion to the Lord Jesus Christ" (§22). Without entering into detailed theological analysis of Dominus Iesus, I simply want to call attention here to one of its primary deficiencies. The declaration has no sense of the relational, no feel for human interchange. Other religions are an abstraction, a category, an it. DI pays no attention to these religions as they exist in the lives of real people; it shows no sensitivity to the "thick" texture of other traditions. The writers, rather, claim objectivity: "Objectively speaking, they [other religions] are in a gravely deficient situation." Such a judgment ignores theologies of pluralism that allow one to privilege his or her own convictions while taking account of the reasonability of others' beliefs.~7 In judging dialogue from a position of omniscience, the declaration bears no indication of what we might learn from the religious other. Facing the history of our relationship with Jews and learning Jewish ways of addressing God have provided depth and texture to my own prayer. Noventber-December 2001 Boys ¯ The Into'religious Worm On the explicit level, DI says little about the church's relationship with Judaism.~ DI refers to Jews just once (§13): "The first Christians encountered the Jewish people, showing them the fulfillment of salvation that went beyond the Law," thus implicitly porraying Judaism as legalistic. DI then falls silent about Judaism. Nonetheless, its judgment~ seem to encompass Judaism, because DI notes no exceptions. It works only with three categories: Roman Catholicism, other Christian churches (distinguishing between those with apostolic succession and a valid Eucharist and "ecclesiastical communities which have not preserved the valid episcopate and the genuine and integral substance of the eucharistic mystery [and therefore] are not churches in the proper sense" §17), and non-Christian religions. In view of such a sweeping scope, readers may reasonably infer that the CDF includes Judaism within the rubric of non-Christian religions. Jews, therefore, seem also to be subject to the claim that, because "Jesus Christ is the . . . universal mediator" (§11), "one can and must say" that his significance and value for "the human race and its history., are unique and singular, proper to him alone, exclusive, universal, and absolute., for the salvation of all" (§ 15). For Catholics this means being "committed to proclaiming tq all people the truth definitively revealed by the Lord and to announcing the necessity of conversion to Jesus Christ and of adherence to the church through baptism and the other sacraments in order to participate fully in communion with God, the Father, Son, and Holy Spirit" (§22). Such a view stands in tension with my own experience.~9 As one privileged to be a frequent guest in Jewish homes, to learn from Jewish scholars, to experience something of the profundity of Jewish liturgy and prayer, and, above all, to have close Jewish friends, I have an abiding respect, even awe, for the depth of Judaism. The way of Torah certainly seems to me salvific for those who walk in it. I cannot.in conscience seek the conversion of a Jew. This is not a matter of indifferentism, but rather a glimpse of the incomprehensible God whose ways transcend our under-standing. IV. Three items: Item: "Jesus' relations with women seem to have been remarkably free, given the reserve that Jewish custom in his day required."2° Item: "At the historical moment when Jesus was born Review for Religious into the world, the stares of Jewish women had never been lower . By the time of Jesus' birth, many decades of rabbinic commentary and custom had surrounded Old Testament literature. And these rabbinic traditions considerably lowered the status of women.'m Item: "Palestinian Hebrew women were among the poorest in the world in Jesus' day. This was probably because they had no inheritance rights and could be divorced for the flimsiest of reasons. Hebrew men could divorce their wives for anything from burning the dinner (Hillel) to adultery (Shammat). Yet Hebrew women were not allowed to divorce their husbands .A. Hebrew woman had minimal to no property rights A. .child was held to be Jewish only if the mother was Jewish. Most Jewish girls were betrothed by their fathers at a young age. Jewish women were held to be unclean while menstruating. If she inadvertently touched a man while having her menses, he was obliged to undergo a week-long purification ritual before worshiping at the Temple . In early Judaism women did proclaim and prophesy, but in Jesus' day they weren't permitted to proclaim Torah at synagogue because of their periodic 'uncleanness.' As a rule, only the rabbis' wives were so educated. Women were not accepted as witnesses in Jewish law, nor could they teach the law. Women had no official religious or leadership roles in first-century Judaism. Jesus' behavior toward women, even viewed through the androcentric lens of the gospel texts, is remarkable.''2z I could multiply such examples; they seem ubiquitous in feminist writing, both scholarly (less now, though more common among feminist authors from the third world and the East) and pastoral. These perspectives are communicated widely among women's communities and beyond them. My encounter with Judaism helps me look at such claims critically, especially those related to the Second Temple period and the early church. I am sympathetic to the desire to understand Jesus as one who liberated his followers--including (perhaps especially) women--from the oppressive structures of religious authorities. (Yes, many of us consider some religious authorities oppressive in our time.) Nonetheless, I have come to agree with Mary Rose D'Angelo that portraying Jesus as the one "who saves women from Judaism" bothoversimplifies and distorts the situation of Jewish women in lst-century Palestine23 It does indeed seem that, in many feminist and liberationist circles, "no plot is complete witho.uLt a-575- November-December 2001 Boys ¯ The Interreligious Worm reference to the 'Jewish patriarchal system,' although very rare are comments on the similarly patriarchal pagan cultures of antiquity.''24 Sadly, I have come to see that many who do theology under the rubric of feminism have drunk all too deeply from the wells of anti-Judaism. Despite the rich literature on the Pharisees, most notably that of Anthony Saldarini,25 in many liberal and feminist circles they function as the symbol of precisely what is wrong with religious authorities. (For example: "[The Pharisees and their colleagues the scribes] tried to keep control over people's access to God through control of the Law. Jesus denounced this pretension and returned to the people the true means of access to God: love and com-passion." 26) In many feminist writings, moreover, the laws of ritual purity, which the Pharisees are portrayed as championing, serve as the source of the clearest contrast between oppressive Judaism and the liberating Jesus. We are instructed about the "dehumanizing situation in which the women of the time were enslaved." We learn how menstruating women were "discriminated against, degraded, and dehumanized,m7 In short, some feminist writers contrast Jewish women of the Second Temple period with New Testament narratives to support their claims that, "at its inception, pristine Christianity and Jesus himself were free of any misogyny or gender bias." Thereby they implicitly buttress the argument of Christian superiority over Judaism.28 Thus I differ with Sandra Schneiders's portrayal of Jesus vis-a-vis his Jewish contemporaries. While I appreciate--and agree wholeheartedly with--her larger argument about the way in which the prophetic character of religious life places communities in tension with ecclesiastical authorities, I disagree with claims such as "Jesus was rejected by official Judaism" and the more subtle assertion that, "like Jesus, who taught both respect for ecclesiastical leaders insofar as they legitimately hold office and resistance to ecclesiastical oppression, religious must stand with and for the disempowered in the church (cf. Mt 23:2-5 [the scathing denunciation of the scribes and Pharisees]).''z9 The Pharisees, despite their depiction in the Gospels, cannot historically be regarded as representatives of "official" Judaism (there was no such official body), and we should not use them as symbols of clericalism, however useful that might be to feminist causes. They were not the equivalent of ecclesiastical leaders. We would do well to listen to Jewish feminists--such as Paula Review for Religious Fredriksen's observations about the purity laws,3° Ross Kraemer's critique of rabbinic prooftexting,3~ and Rabbi Elyse Goldstein's wrestling with the meaning of the purity rules for her own life.32 To recognize that "Jewish hopes of a new and transformed world made the movement begun by Jesus and his companions and early Christian communities forums for participation and leadership for women" necessitates refining our argument, but in no way diminishes it.33 To acknowledge the complexity of patriarchy in antiquity as well as in early Christianity entails facing the arrogance of our own limited perspectives. In sum, my encounter with Jews and Judaism has brought deepened appreciation for the distinctiveness of religious life in the Catholic tradition. It has challenged me to face the long shadow of our history and to grapple with many questions about God in light of the Shoah. It shapes my theological vantage point on Dominus Iesus as well as various feminist writings. Above all, my encounter inspires hope. For all that lies unresolved within our church in regard to relations with Jews, what has happened between Christians and Jews in our time testifies to the power of the Spirit to bring healing and new life--a testimony that emboldens my own commitment to religious life. Notes ~ This is an edited version of a paper presented at the conference on "The Nun in the Postmodern World," sponsored by the Suenens Foundation in Leuven, Belgium, 31 May--4 June 2001. My thanks to Dr. Doris Donnelly, director of the Suenens Foundation and to Mariana Murphy SNJM, to whom I dedicated it on the occasion of her 70th anniversary of religious profession. 2 Sandra M. Schneiders, Finding the Treasure: Locating Catholic Religious Life in a New Ecclesial and Cultural Context, Vol. 1 of Religious Life in a New Millennium (Mahwah: Paulist Press, 2000), p. 348. 3 Schneiders, Finding, p. 330. 4 Celibacy seems to have been characteristic only of the Therapeutae, a lst-centuryJewish ascetic group near Alexandria, Egypt. Scholars debate whether the covenanters at Qumran were celibate and, if so, whether that was a permanent or temporary state. See Lawrence Schiffman, Reclaiming the Dead Sea Scrolls (New York: Doubleday, 1994), pp. 127-143, and Joseph Fitzmyer, Responses to 101 Questions on the Dead Sea Scrolls (New York: Paulist Press, 1992), p. 66. s Schneiders speaks of religious life as "nonnatural" insofar as it involves bypassing the most fundamental natural mediations of the God- November-December 2001 Boys ¯ The Interreligious World human engagement. She distinguishes "nonnatural" from unnatural or antinatural "because nothing is mote fundamental to our humanity than the quest for God." She also notes that this path is fraught with danger, including "ascetical extremism, rigidity, misanthropy, false mysticism, gnosticism and esotericism, elitism" (Finding, pp. 131-132). 6 For an analysis of this reticence, including its problematical character, see Steven M. Cohen and Arnold M. Eisen, The Jew 14/Tthin: Self, Family, and Community in America (Bloomington: Indiana University Press, 2000), esp. chap. 6, "God and the Synagogue," pp. 155-180. 7 Lewis Weinstein, The Heretic (New York: goodnewfiction.com, 2000), p. 158. Later Weinstein has Perez use Chrysostom in a sermon at the cathedral (see pp. 242-244). s Quoted in Secretariat for Ecumenical and Interreligious Affairs, Catholics Remember the Holocaust (Washington, D.C.: United States Catholic Conference, 1998), p. 32. 9 Finding, p. 336. 10 This is the conclusion of the 1998 Vatican document We Remember: A Reflection on the Shoab; see Catholics Remember the Holocaust. The United States Conference of Catholi~ Bishops (USCCB) has now published a companion volume, Catholic Teaching on the Shoah: Implementing the Holy See's "We Remember" (2001). II Schneiders, Finding, p. 195. 12 I take the phrase "abusing God" from the work of David R. Blumenthal, Facing the Abusing God: A Theology of Protest (Louisville: Westminster/John Knox, 1993). 13 On the Sisters of Sion, see my Has God Only One Blessing?Judaimt as a Source of Christian Self-Understanding (Mahwah: Paulist Press, 2000), pp. 17-22. 14 "The questions man poses to God may be the same God poses to man. Nevertheless, it is man who must live--and formulate--it. In so doing, he challenges God, which is perm. issible, indeed required. He who says no to God is not necessarily a renegade. Everything depends on the way he says it, and why. One can say anything as long as it is for man, not against him, as long as one remains inside the covenant; only if you repudiate and judge your people from the outside will you become a renegade." Elie Wiesel, One Generation AJ~er (New York: Avon, 1972), p. 216. ,s Blumenthal, Facing the Abusing God, pp. 284-285. 16 "'Dominus Iesus': On the Unicity and. Salvific Universality of Jesus Christ and the Church," Origins 30, no. 14 (14 September 2000). It is dated 6 August 2000 and was issued on 5 September 2001--ironically, the same week as Jewish scholars released Dabru Emet, an eight-point statement responding to Christian attempts to come to terms with anti- Judaism. (For Dabru Emet, see www.jcrelations.net or www.icjs.org; also Tikva Frymer-Kensky, David Novak, Peter Ochs, David Fox Sandmel, ReviewforReligious and Michael Signer, Christianity in Jewish Terms (Boulder: Westview Press, 2000). ,7 See, e.g., Michael Barnes, Christian Identity and Religious Pluralism: Religions in Conversation (Nashville: Abingdon, 1989), and S. Mark Heim, Salvations: Truth and Difference in Religion (Maryknoll: Orbis Books, 1995). ~8 See my "Dominus Iesus and Judaism," forthcoming in Richard Sparks, ed., Proceedings of the Fi~h-sixth Annual Convention of the Catholic Theological Society of America. 19 For an account of something of what I have learned from Jews, see my Jewish Christian Dialogue: One Woman's Experience (Mahwah: Paulist Press, 1997). 20 Monique Alexandre, "Early Christian Women," in/t History of Women in the West, Vol. 1, From Ancient Goddesses to Christian Saints, ed. Pauline Schmitt Pantel (Cambridge: Belknap Press, 1992), pp. 407-444 (citation, p. 420). 21 Cited in Judith Plaskow, "Feminist Anti-Judaism and the Christian God," Journal of Feminist Studies in Religion 7, no. 2 (Fall 1991): 104-107; in Helen P. Fry, Christian-Jewish Dialogue: A Reader (Exeter, U.K.: University of Exeter Press, 1996), p. 233. 22 Christine Schenk CSJ, "Celebrating the Inclusive Jesus," Celebration: An Ecumenical Worship Resource (February 2000): 80-84 (citation, 81-82). 23 Mary Rose D'Angelo, "Gender in the Origins of Christianity: Jewish Hopes and Imperial Exigencies," in Joseph Martos and Pierre Hegy, eds., Equal at the Creation: Sexism, Society, and Christian Thought (Toronto: University of Toronto Press, 1998), pp. 25-48 (citation, p. 25). 24 Amy-Jill Levine, "Lilies of the Field and Wandering Jews: Biblical Scholarship, Women's Roles, and Social Location," in Ingrid Rosa Kitzberger, ed., Transformative Encounters: Jesus and Women Re-Viewed (Leiden: Brill, 1999): pp. 330-352 (citation, p. 332). 2s See Anthony J. Saldarini, Pharisees, Scribes, and Sadducees in Palestinian Society (Wilmington: Michael Glazier, 1988); also his "Pharisees," in David Noel Freedman et al., eds., The Anchor Bible Dictionary, Vol. 5 (New York: Doubleday, 1992), pp. 289-303. 26 Tereza Cavalcanti, "Jesus, the Penitent Woman, and the Pharisee," Journal of Hispanic/Latino Theology 2, no. 1 (1994): 28-40 (citation, 40). 27 H. Kinukawa, Women and Jesus in Mark: A Japanese Feminist Perspective (Maryknoll: Orbis Books, 1994), pp. 12, 27. 28 See Ross S. Kraemer, "Jewish Women and Christian Women: Some Caveats," in Kraemer and Mary Rose D'Angelo, eds., Women and Christian Origins (Oxford: Oxford University Press, 1999), pp. 35-49 (citation, p. 36). 29 Schneiders, Finding, pp. 334 and 255, respectively. I am also uncomfortable with her section on Jesus as a prophetic model in her otherwise superb 2000 Madeleva Lecture, With Oil in Their Lamps: Faith, Feminism, and the Future (Mahwah: Paulist Press, 2000), pp. 97-108. In my November-December 2001 Boys ¯ Tbe lnterreligious Worm judgment, greater sensitivity to the heterogeneity of lst-century Judaism (arguments about Sabbath observance and the Temple [see pp. 100-101] were part of this heterogeneity), recognition that the Roman prefect controlled appointment of the high priest ("Nevertheless Jesus was executed by the Romans on the charge brought against him by the official of Judaism," p. 100), and contextualizing of phrases such as the "narrowness that had marred religion from long before his birth in the exclusivity of the Jews" would provide a more nuanced context for her claims. 30 Paula Fredriksen, Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity (New York: Alfred Knopf, 1999), esp. pp. 197-207. 3, Kraemer, "Jewish Women and Chrisfan Origins, pp. 37-39. 32 Elyse Goldstein, ReVisions: Seeing Torah through a Feminist Lens (Woodstock, Vermont: Jewish Lights Publishing, 1998), esp. pp. 94-114. 33 D'Angelo, "Gender Hopes," p. 25. Mary at the Window Tawdry as any plastic trinket outshopped To some Asian source, and mass-produced In garish glass-like gold and blue To catch the sun, Mary Most Holy is reduced To a window ornament, turning to face out, Turning on filaments again for facing in On household disorder, dissension, kitchenwork, Children at play on the floor, where a thin Shaft of shining blue light circles one Dazzled child looking up: Mary catches a son. Nancy G. Westerfield R~vie~v for Religious A. PAUL DOMINIC Unsuspected Mission MeisSion, which is much more talked about than put into xecution by talkers, is at bottom a very simple human experience of sharing with others our living faith in God. As such it is accessible to all of us anywhere, if only we are interested in it. It can begin whenever we meet others and spontaneously converse with them. It seems that not enough has been said or even thought about these ordinary human encounters, without which no mission can be started or sustained, whereas perhaps too much has been said about progressive modes of mission. Genesis of a New Mission With the founding of the Society of Jesus, St. Ignatius Loyola surely initiated a whole new saga of mission in the world of his time. The saga, however, may not be or even seem new any more. In fact, since Vatican Council II, there has been quite a legitimate revision of his ideas about promoting and defending the faith. But one exercise of that old mission has still not lost its newness; it is relevant today, but without making a splash. That exercise is simply, to quote St. Ignatius's own words, "to be profitable to individuals by spiritual conversation.''~ Accordingly, unlike the monasteries in mountain solitudes from the time of St. Benedict in the 6th century or the hermitages erected in earlier times in the desert far away from the evil world, the Jesuit residences came to be situated near the centers of towns and cities, where people would gather and A. Paul Dominic sJ writes again from Satyodayam; 12-5-33 S. Lallaguda; Secunderabad 500 017; India. November-December 2001 Dominic ¯ Unsuspected Mission Different from preaching, the mission of spiritual conversation is best characterized and distinguished as pure and simple conversation. intermingle. Only then would the Jesuits be able to meet the people naturally enough, have normal dealings with them, and, as occasions arose, converse with them spiritually. That was an unassuming exercise of mission with an enduring validity, for there can be no time when personal mission, that is, reaching out to specific individuals wherever we are and keeping them company, will be out of tune with the times. The movement of new mission, which in God's providence the Society of Jesus came to be and even stand for, was itself a product of person-to-person missions that Ignatius himself exercised. Having sensed the working of God in himself, he could not keep the experience to himself, but felt an urge to share it with others. He would have certainly loved the angel Raphael's words: "It is good to conceal the secret of a king, but to acknowledge and reveal the works of God, and with fitting honor to acknowledge him" (Tb 12:7, NRSV unless otherwise indicated), Sharing with others his treasured experience of God gradually became a mode of life for him. He came to see it as a matter of course for him: to glorify God and at the same time be of help to others within his reach. Whereas his first contacts were the women whom he chanced upon at his usual haunts of the chapel or hospital, his fame)us beneficiaries were Pierre Favre (now a blessed) and Francis Xavier (now a saint) and a few others at the University in Paris, who with him came to form the Society of Jesus. It is no wonder that people who experienced the charm of his spiritual conversation tried to. be like him. It seems that the early Jesuits' fecundity in mission was in no small way owing to their exercise of spiritual conversation. Xavier, who blazed the trail of mission for the nascent Jesuit order and for the church of his day, was known for his extraordinary expertise in spiritual conversation. Not only companions of his like Peter Canisius (now a saint) witnessed to itfl but also the people of Bologna, who could say twenty years after his short stay with them: "He spoke little, but with great persuasivene.ss. He talked of divine things with great Review for Religious ¯ devotion, and his words penetrated into the hearts of his hearers and held them fast.''3 Itis a pity that those who have criticized Xavier's mission outreach with their post-Vatican II historical hindsight have failed woefully the postmodern mission by their ignorance of the practical skill in which Xavier excelled, namely, conversational mission--which, to be sure, will be out of date when humans cease speaking and being sociable. The Makeup of Conversational Mission Though the expression "conversational mission" used just now, and the equivalent expressions used earlier, are self-explanatory enough, there is nothing like getting full information straight from the horse's mouth. What did Ignatius himself say when he spoke to his little band of friends regarding their kind of preaching. We get some idea from his answer to a Dominican authority's peremptory question "Whatever do you preach?" Ignatius answered: "We do not preach but do speak familiarly of spiritual things with people, as one does after dinner, with those who invite us." In this brief and frank response--which, however, his interlocutor considered equivocal--one may discern and recognize three elements of the conversational mission: (1) conversation itself, (2) a veering to spiritual matters, and (3) a pleasant, familiar tone of voice. Notice that this Ignatian anecdote itself demonstrates spiritual conversation. A contrasting example may clarify the matter. Gregory of Nyssa had observed Christians in the marketplace of Constantinople. He reported: Constantinople is full of mechanics and slaves, who are all of them profound theologians, preaching in the shops and the streets. If you want a man to change a piece of silver, he informs you wherein the Son differs from the Father; if you ask the price of a loaf, you are told by way of reply that the Son is inferior to the Father; and, if you inquire whether the bath is ready, the answer is that the Son is made out of nothing,s This is certainly not true spiritual conversation, having only a specious similarity to it. Different from preaching, the mission of spiritual conversation is best characterized and distinguished as pure and simple conversation. It is that first and foremost, with no agenda except being present to others and getting acquainted.6 One talks with a November-December 2001 Dominic * Unsuspected Mission single individual or a small cluster, not a crowd. Such a conversation happens when we adopt towards people a welcoming attitude, perhaps forgoing for the time being our own business or preoccupation. It unfolds when we are truly ourselves, without putting on airs or having an ax to grind. It is engaging by its very nature, as we respond sensitively to the personal and situational stimuli around, now by word, now by silence, and all through by our bearing. Such a conversation does not follow any pattern except that of people letting one another's personalities freely rise to the occasion according to the twists and turns of the talk and the topics. If there is any way of programming it from beginning to end, it is by eager and attentive listening. Such conversing is like the breath of wind whose coming and going is beyond our reckoning, but which refreshes us and gives us pleasure. It is as natural and spirited as that. Engaging in it, we take others' measure and strive to bring out the best in them, thereby improving and testing ourselves (Si 9:14; 27:5). When people open the homes of their hearts in this hospitable way, Abha-God cannot be far away (1 Jn 4:12). If the art of dealing and conversing with people is, obviously enough, a natural human talent or acquirement, it is also, according to the mind of Ignatius, a grace.7 Perhaps such an understanding may be read between the lines of Paul's "Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone" (Col 4:6, NIV). Surely any conversation done ¯ in the reverent awareness of the Lord Jesus (Col 3:17; 1 P 3:15) will enable us to be at our best, natural or supernatural. Thinking along this line, perhaps, Kahlil Gibran could counsel: "When you meet your friend on the roadside or in the marketplace, let the spirit in you move your lips and direct your tongue.''8 Those who make sense of this and make spa~e for the Spirit will come to know how the~ are led, even in the face of the unfriendly, to talk without anxious forethought and yet reveal a truth that they themselves are not directly aware of (Mr 10:17-20). Besides such inspired moments, however, there are bound to be routine occasions or chance meetings when they will have to exercise their grace of conversation on a more deliberate, reflective level. At the appropriate time they will speak on spiritual affairs, as Sirach counseled long ago: "Let your conversation be with intelligent people, and let all your discussion be about the law of the Most High. Let the. righteous be your dinner companions, and let your glory be in the fear of the Lord" (Si 9:15-16). And the more Review for Religious they speak from the abundance of their heart, the better (Mt 12:34), following Paul's declaration "we believe, and so we speak" (2 Co 4:13). They will not resort to spiritual generalities, but will offer a specifically personal spiritual word of witness arising from whatever God has produced in the recesses of their heart and the externals of their life, as St. Paul does often (2 Co 1:4). In general, such conversational talk of God will be directed to what the partners in conversation require (Col 4:6). Far from anything bordering on evil, it will be "only what is useful for building up, as there is need, so that [our] words may give grace to those who hear" (Ep 4:29), furthering their interior progress and stimulating their power for good in a society that hungers for more than small mercies: namely, justice, freedom, good faith, neighborliness, equality, and, not least, economic sufficiency, the proof of all the above? This conversational mission is to be carried on, for all its spiritual vision, in pleasant, discreet, and wholesome familiarity, the kind that may be witnessed (as Ignatius remarks) between the glad host and the happy guest who take time after a good meal to share what is in their hearts. Familiarity is the climate in which the conversational seeds of the spirit are best sown and harvested. Familiarity, however, is of different levels. The greater the familiarity, the better the opportunity for spiritual conversation. And so it is worthwhile to work discreedy towards deepening the familiarity. Familiarity or intimacy being the opposite of imposition, no conversational mission can be attempted if people make us aware that they would rather be left alone. Avoiding the least intrusion into their privacy, then, we must gendy gain their favor by our genuine respect for them, our interest in them as individuals with unique endowments, and our concern for any particular needs they may have. It is a matter of sincere accommodation, becoming all things to all people (I Co 9:22), all the while being sensitive to their ideals, their finer spiritual instincts. This is neighborliness towards them, without which no mission for their spiritual welfare can ever be thought of. So, even if they are not well disposed towards us, we deal with them pro-actively and seek to win them over, as God does. It is our familiarity with God that should overflow in our relation with others and make them feel at home with us. If we ever succeeded in this way of living, we would perhaps never meet anyone, however far gone in error, without effecting a change for the better. Blessed Pierre Favre was known precisely for such surprisingly wonderful encounters as November-December 2001 Dominic ¯ Unsus~ected Mission he spoke about God without boring or annoying anyone, and so was lauded by Ignatius himself as one who could draw the water of grace from hardened souls. For those who would learn from him, here is a little precious lesson that he confided in a letter to a friend: In the first place., anyone who desires to be serviceable to heretics of the present age should hold them in great affection, . . . putting out of his heart all thoughts and feelings that tend to their discredit. The next thing he must do is win their goodwill and love by friendly dealings and converse on matters about which there is no difference between us, taking care to avoid all controversial subjects that lead to bickering and mutual recriminations. The things that unite us ought to be the first ground of our approach, not the things that keep us apart?~ Scriptural Suggestiveness Speaking about his spiritual discipleship, Ignatius confided that he was taught by God as a child by his master. In sharing his spiritual knowledge with others, however, he used theological and scriptural ideas and language, as in evident in his Spiritual Exercises. The question arises, then, whether there are scriptural indications behind his idea of conversational mission? Rescued by Jesus for Abba-God, Ignatius bums with desire to follow suit: looking for ways to edify and help his neighbors, he discovers that spiritual conversation significantly serves that purpose. Advocating this practice expressly and officially in the Jesuit Constitutions, he advances this reason: "The Lord has given care of his neighbor to everyone."~2 There seems to be reference to Sirach 17:12 or 17:14b and Luke 10:25-37, and certain other passages have a bearing on his divinely favored understanding of the mission of conversation. One is: "Proclaim the message; be persistent when the time is favorable or unfavorable; convince, rebuke, and encourage, with the utmost patience in teaching" (2 Tm 4:2). Is there much in common between proclaiming and conversing? Proclaiming is the activity which is described by the Greek verb kerussein here in 2 Timothy. Elsewhere in the New Testament, the " leprous man and the demoniac who were healed by Jesus, and the friends who witnessed Jesus' healing of the deaf and dumb man, are later "proclaiming" the blessing they received. Obviously, their proclaiming cannot be anything other than simply and Review for Religious enthusiastically telling people everywhere about their good fortune (Mk 1:45; 5:20; 7:36). This would have been conversation, involving relatively few people here and there--particularly impressive ahd contagious conversation, to be sure, but conversation nonetheless. Does the same sense hold when kerussein is used to denote the proclaiming activity of Jesus?13 Does kerussein have the same connotation of conversation here too? It does, for the following reason. Jesus himself presents his characteristic way of mission in terms of eating and drinking, while contrasting himself with his predecessor (Mt 11:19). In so doing he does not simply distinguish his way as the path of enjoyment or pleasure as opposed to the other's ascetical approach; but rather reveals himself in his mission as one who welcomes and enjoys and also extends fellowship with people, not of a class, but of all classes, brushing aside all prevalent social and religious taboos. So as he honors meal invitations--whether from Pharisees like Simon, tax collectors like Levi, friends like Martha, Mary, and Lazarus, or the hosts of wedding celebrations as at Cana, he in ~rn welcomes and plays host not only to his disciples but also--something that escapes people's attention--to public sinners and to social outcasts like the poor, the crippled, and the blind. If table companionship, being a guest or a kind of host, is characteristic of his ministry, it is not, as the Pharisees judge, by way of being a glutton and a drunkard, but of doing what goes with moderate eating and drinking, that is, having a conversation. C.S. Lewis remark, "The table is from time immemorial the place for talk." 14 This was particularly the case at feasts or parties that Jesus went to, with people reclining at table and engaging in prolonged conversation, valuing it more than food and drink.Is And, if a rabbi like Jesus is the chief guest, he has an excellent opportunity to cast his pearls26 Jesus makes use of such occasions to meet and converse with people at leisure and at length about what they miss and long for in life.17 When Jesus sends his disciples on their mission, he wants them to do no more than what they have seen him doing (Mk 3:14; 6:12). He bids them stay in the houses where they are welcome, in accordance with the sacred duty of hospitality in the East; there, during mealtime and at other times, they are sure to find Is there much in common between proclaiming and conversing? November-December 2001 Dominic ¯ Unsuspected Mission opportunities for spiritual conversation. No matter how variously mission was carried on in the early church, kerussein in the sense explained above was surely part of the picture. It is interesting and revealing that, like his Master, Peter was accused of eating with those outside his Jewish fold. He was doing what he had seen Jesus doing, namely, conversing with those at table, sharing with them the word of God, and bringing them graces of the kingdom of Abba-God. And Paul too, despite the popular impression of him as addressing small and large crowds, no doubt employed the conversational mode of mission, especially towards the end during his two years of semicaptivity at Rome, as Luke's use of the word kerussein at the conclusion of Acts seems to suggest. The Practice of Unobtrusive Missioners The conversational mission, as traced above, is not something apart from life, but is very much part of it. One may find this confirmed in St. Paul's general exhortation: "Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom" (Col 3:16). Though Ignatius specialized in the art of the conversational word and trained his Jesuit companions in it, one should not consider it something only for initiates.~s There can be no doubt that ordinary Christians in all times and climes have, like Ignatius in the first flush of his conversion, taken spontaneously to the conversational mission, and with tangible results. Their names have not come down to us, but they are in the company of the little Hebrew servant girl whose brief remark led Naaman the Syrian to find the true, unseen God (2 K 5:1-19). Describing the (Protestant Christian) mission that flourished in the mid 19th century among the Telugus in Andhra, South India, Rajaiah D. Paul can say: "From the very beginning of the movement., the work of evangelization was carried on by the infant native church itself, commencing with one individual and then extending, by natural and inevitable growth, like that of a living tree . The people followed much their own impulses . The quiet conversation when visiting friends and relations, the zealous defense of the truth when Christianity was assailed by others, the simple enunciation of belief when a reason for the hope that is in them was demanded; these, accompanied by a life consistent with the demands of the new religion, were what Review for Religious produced fruit in fresh accessions to Christianity." ~9 Reflecting on such experience of mission, which is perhaps more common than many suspect, one may discern an interplay of Christian fecundity and mission. The word fecundity, incidentally, may not be in common parlance now; but, as Henri Nouwen said, "it is a word worth reclaiming, for it can put us in touch with our deepest human potential to bring forth life"2° even in the ordinary circumstances of life. He tells a story of a bereaved South American mother. After celebrating Mass in memory of her young son killed in a tragic accident, he tried to condole with her. Caught up, however, with his own sorrow for her, he was not looking at her and not listening to her invitation to come home and have a meal with the family. Sensing this, the woman went closer to him and spoke to him gently, looking into his eyes: "Don't be so depressed, Father. Don't you know that God loves our Antonio, that God gave him to us for a few years and now wants to bring him to heaven? We are grateful that he was with us and we are grateful too that he can now be with God forever. We are grateful to you also. God loves us all and cares for us all.''21 One of the most dramatic and recent exponents of spiritual conversation is the North American woman named Peace Pilgrim. The Wise Choice of Celebrated Missioners Besides these anonymous but locally fecund missioners, there are celebrities in the international scene, like Frank Buchman (1879-1961), who made the most of spiritual conversation. For instance, along with swaying groups and governments by his moral authority as founder of the then quite active movement called Moral Re-Armament, Buchman also converted and gave life to all sorts of religious or secular-minded people by his individual conversations and dealings with them, and he inspired them to do likewise. A story is told of his stay at a hotel in Milan a few months before he died: "There were three barmen at the hotel. Frank Buchman did not buy drink from them. He went into their bar and gave them the bread of life. They and their families all found November-December 2001 Dominic ¯ Unsuspected Mission something new from their friendship with him. One of then said of him, 'Dr. Buchman is different from most of the people I see. We have cleaned things up here since he came. Most of the leaders of Italy come to this bar sooner or later. The Foreign Minister was here the other day. He was so interested in what we told him about Buchman that he almost forgot his drink.'''22 One of the most dramatic and recent exponents of spiritual conversation is the North American woman named Peace Pilgrim (1908-1981). Not a Christian, she described herself as a religions woman with a vision of peace for the world. Keeping to her self-chosen double-barreled name, she committed herself to walking prayerfully as a pilgrim among people, eager to meet them and talk to them about the chances for peace. For this purpose she sported a short tunic with "Peace Pilgrim" in front and "25,000 Miles on Foot for Peace" on the back; she succeeded in drawing people into engaging conversations on the possibilities of peace in the modern world. To her pleasant surprise, she found the general response positive, with either a lively curiosity or a genuine interest in peace efforts. Her humble mission, basically human and Christian, touched people's hearts and even became a media phenomenon. This is how she recalls its beginning: "The birthplace of the pilgrimage was at the Tournament of Roses parade in Pasadena, California. I walked ahead along the line of the march, talking to people and handing out peace messages, and noticing that the holiday spirit did not lessen the genuine interest in peace. When I had gone about halfway, a policeman put his hand on my shoulder and I thought he was going to tell me to get off the line of the march. Instead he said, 'What we need is thousands like you.'''23 Her personal encounters soon became media events spreading her message of peace. What began fruitfully on 1 January 1953 continued with greater and greater effectiveness till her death in 1981 during her seventh talking pilgrimage. The Like Choice in India Ignatius, too, began his mission as an obscure pilgrim on the move. Thinking, as an Indian, of the pilgrim Ignatius and others before and after him in the Christian world, I cannot but admire the sureness of their spiritual instinct, which many Indians have as well. India, too, is an ancient land of pilgrims going on regular Review for Religious pilgrimages, besides, of course, the lifelong pilgrims who keep moving across the length and breadth of the country or stay put in a monastery (math) or in a forest area. It is pleasant to recall that, as Peace Pilgrim was exercising her newfound permanent mission in the American world, two (Catholic) Christians--Joseph Thambi in Andhra Pradesh and Peter Reddy (a convert from Hinduism through Lutheranism) ir~ Tamil Nadu--were living in India a life much like that of the sannyasis, going about and sharing their spiritual pleasure and treasure with others who came their way. Even before them Sadhu Sunder Singh of Punjab, a Sikh-turned-(Anglican) Christian, had blazed a sannyasi kind of mission trail as early as 1908.24 Part of "Vie Voyag~re" However unusual and surprising their vocation may have been, the personalities mentioned above knew how to exercise their mission in ways not only unusual but most ordinary. They used the ordinary human capacity of conversation to excite and evoke spiritual awareness in people. Such spiritual talk, being part of normal sofiial intercourse, can and ought to thrive among Christians anywhere; all they need is a good measure of the Christian spirit of people on pilgrimage (Heb 3:12-4:11; 11:8-16). This was the sure but unforeseen way by which even the risen Jesus, making his return pilgrimage to his Abba-Father, reached out to his lost or fallen disciples and sent them on their new mission. Who has not enjoyed the narratives of his accosting them, drawing them to speak to him from their heart, and then with inspiriting w~rds arousing their drooping spirits for mission? It is up to us, partners in a holy heavenly calling, to keep our eyes on Jesus and, thus encouraged, to encourage one another day after day on our mission journey, a journey at once inward and heavenward (Heb 3:1, 13). Such was characteristically the vie voyagkre or missionary life of Mary, too, whom Marguerite Bourgeoys (1620-1700), the foundress of the Congregation de Notre-Dame de Montreal, contemplated as the model of conversation with others. After composing my own article, I learned this from Mary Anne Foley's recent article.25 Because of the reported affinity of her spirituality with the lgnatian variety, I suspect that the Sisters of Notre-Dame may well have more to say about Marguerite's conversational mission, adding to what I, have said about Ignatius's. November-December 2001 Dominic ¯ Unsuspected Mission Notes t St. Ignatius of Loyola, The Constitutions of the Society of Jesns, trans. George E. Ganss SJ (St. Louis: Institute of Jesuit Sources, 1970), p. 283, no. [648]. 2 See Thomas H. Clancy SJ, The Conversational Word of God (Anand, India: Gujarat Sahitya Prakash, 1978), pp. 59, 63. 3 So Schurhammer, Francis Xavier, Vol. 1, as in Clancy, The Conversational Word of God, p. 11. ~ See Clancy, Conversational Word, p. 9. 5 William Barclay, The Letters to Timothy, Titus, and Philemon (Bangalore: Theological Publications in India, 1990), p. 127. 6 In an exhortation Jer6nimo Nadal shares what he has learned about this from Ignatius. See Clancy, Conversational Word,~pp. 53-54. 7 St. Ignatius, Constitutions, pp. 277, 332-333, nos. [624d] and [814]. s Kahlil Gibran, The Prophet (New Delhi: Allied Publishers, 1976), p. 72. 9 See St. Ignatius, Constitutions, pp. 113,283, nos. [115] and [650]. l0 See Clancy, Conversational Word, pp. 53, 65. I I See Clancy, Conversational Word, pp. 20-21. 12 St. Ignatius, Constitutions, p. 113, no. [115]. ~3 See Lucien Legrand, Mission in the Bible (Pune, India: Ishvani Publication, 1992), p. 60. ~4 C.S. Lewis, The Four Loves (Glasgow: Collins Fount Paperbacks, 1977), p. 91. t5 See Albert Nolan, Jesus before Christianity (London: Darton, LongTnan, and Todd, 1977), p. 38. t6 See William Barclay, The Gospel of Luke (Bangalore, India: Theological Publications in India, 1975), p. 94. ~7 The objection that Jesus' table talk does not qualify to be kerussein since it lacks the usual fanfare of publicity of the kerux or royal herald can be met by remarking that Jesus, being the herald of the compassionate God, does not carry himself like the heralds of proud earthly rulers. 's See William Barclay, The Letters to Pbilippians. Colossians, and Thessalonians (Bangalore: Theological Publications in India, 1975), p. 126. ~9 Cecil Hargreaves, Asian Christian Thinking (Delhi: ISPCK, 1979), p. 97. 20 Henri J.M. Nouwen, In the House of the Lord (London: Darton, Longrnan, and Todd, 1986), p. 33. 2~ Nouwen, House, p. 49. 22 Peter Howard, Frank Buchman's Secret (Bombay: Bharatiya Vidya Bhavan, 1962), p. 2. Review for Religious 23 Peace Pilgrim, compiled by some of her friends (Santa Fe, New Mexico: Ocean Tree Books, 1994), p. 27. 24 See P.A. Augustine, "On a Pilgrimage to Rampur," Vidyajyoti Journal, March 2001, pp. 205-213. ~s See Mary Anne Foley CND, "Spirituality for Mission: Marguerite Bourgeoys and the Ignatian Tradition," Review for Religious 60, no. 1 (lanuary-February 2001): 53-57. Straggler Because he was youngest, his gift ranked least among the others, last of the lambing. But somewhere between the start of his journey and its final stretch he'd lost the creature, himself lost as well. Then he followed the star, as told, so stumbled upon the stable by accident, or design, call it what you will. Afraid, empty-handed, embarrassed, yet drawn to the manger, he knelt, close as a whisper. "I lost my gift." The Babe's mother, softly, "No, child, yours is best of all." Leonard Cochran OP November-December 2001 MARIE BEHA On the Seventh Day God Rested spiritual directions Maybe God rested (Gn 2:3), but we cannot. God could afford to rest; after all, creation was finished and "it was very good," but we rarely experience the luxury of seeing our work completed or of feeling satisfied with it. So we find Sabbath observance hard, whether it is the day of rest at the end of our work week or those mini- Sabbaths that occur naturally in our lives. Our tendency to fill all these times makes them anything but restful, even though it seems that resting should be at the heart of Sabbath observance, our own as well as God's. Sabbath Fillers Mmost any "thing" will do to fill up Sabbath time and minimize rest: work left over from the previous week, or getting ahead on the week to come. Fun and games can keep us busy. "Good works," everything from returning phone calls (or catching up with email, as though that were possible) to a frantic round of visiting sick relatives or neighbors, fill in the hours. Even an overload of required worship can make Sabbath more a burden than a rest. Marie Beha OSC writes from the Monastery of St. Clare; 1916 North Pleasantburg Drive; Greenville, South Carolina 29609. Revie'w for Religious So, you ask, what is a person to do? The problem with all of the above is not with the what but with the why and bow of our doing. The need for accomplishment that motivates us is revealed in the satisfied but weary sigh that accompanies our Sunday evening summation: "I really got a lot done this weekend" or the equally tired but dissatisfied confession "My to-do list is as long as ever." Why are we so driven to do? Too often we fill our days, including our Sundays, to fill ourselves. No wonder there are never enough hours in the week. "Resting" risks having to face the reveal-ing silence, the emptiness inside. So we hurry on, stuffing every day, including the Sabbath, with self-satisfying work. Even our worship can be performance oriented. What does "We had such a good liturgy this morning!" really mean? Are our criteria the spirited music, the well-delivered homily, and the smooth flow of the service--or being moved to heartfelt prayer and challenged to genuine interior conversion? Hopefully, the music and the homily prepare the way for "worship in spirit and truth" On 4:24), but they may simply leave us entertained and content. Worship can become crowded as though more equals better. When that is the case, we can hardly expect to "rest secure" (Ps 16:9). Nor can we if haste to have it finished clocks our obser-vance. Shortening periods of silence in order to get through our quota of prayers is anything but worshipful. The pace of our performance, in liturgy or elsewhere, may also keep us "worried and distracted by many things" (Lk 10:41). We are still meeting deadlines, even when being together is itself the goal. Family time has to be scheduled with the precision of airport takeoffs and land-ings, surface activity substituting for person.al relationships. Though we are together, we do not allow ourselves opportunity to really enjoy each other, much less become intimate. Scheduling every moment, hurrying through one activity to begin the next before the first is really completed, all adds up to workday pressure. Though we are weary, it seems we cannot stop or slow down. Our attempts at relaxation only add more stress. Even our sleeping late is restless. So we come to the end of our Sabbath lacking any sense of re-creation. The motivation for such crowding and overscheduling of even leisure time has a lot to do with our self-image, Which stems from our deeply felt need to see ourselves as creative achievers. God has no such need and so can rest, and asks us to begin to do the same. November-December 2001 Beha ¯ On the Seventh Day God Rested Becoming a Sabbath People But you say, "I know all this, know it too well. What I don't understand is howto keep the Sabbath holy" (Dr 5:12). Rather than insisting on utterly severe limitations of activity on the Sabbath, as some Pharisees in the Gospels seem to have done, our recent Catechism (§2185) says nothing about "servile work"; it simply says we should "refrain from . . . work or activities that hinder the worship owed to God, the joy proper to the Lord's Day, the performance of the works of mercy, and the appropriate relax-ation of mind and body." Especially for the many of us who do almost no manual (or "servile") work on weekdays, spading in the garden may be a wonderful thing to do on Sundays. Churchgoing is not supposed to be the only activity that makes the seventh day special, though some neglect even this. For those who do partic-ipate in Sunday worship, however, it may become just one more item packed into a hectic weekend schedule. After it, we may feel permitted to spend the remainder of the day on ourselves--and then squander it on hecticness that neither praises God nor refreshes us. And that is precisely the problem with much of our Sabbath observance. This is God's day. Like God, we are to work most days at cre-ating this world, making a garden of it, if you will. But also, like God, we are to rest from our labor one day and so gain something of the divine perspective. Work is meant to predominate since this is the way our world takes form and shape--and we ourselves are likewise formed by that very shaping. Through work we become what we are meant to be: responsible cocreators of this beautiful world of ours. Made from this earth, we are called to care for it, to be nourished by it, and in the end to return to it. But there is more to our human vocation than this. Though made from the earth, of the earth, we are ultimately from and for God. Sabbath observance rhythmically registers this reality of human existence in our lives. Between this week's labor and the next, we stop and look up. Like God, we rest. Although our Sabbath observance is brief and limited, it is there to prevent our being worn down by the activity needed to work out our salvation. Sabbath prepares us for an eternal rest when our work will be complete and our being-with-God just begun. The original commandment, "Keep holy the Sabbath," is the third commandment, after those forbidding worship of false gods and taking God's name in vain, All three put us in the context of Review for Religious God's original covenant with his chosen people. Observing these commandments is our covenantal response. More than moral law, the Sabbath describes a relationship. Since we are God's people, we need to be holy as God is holy, working and resting as God does. Observing the Sabbath forms us into the divine image, helping us realize our identity as individuals and as a people. Why did God rest on the seventh day? To enjoy the goodness of that wondrous creation. We do the same. Enjoyment, part of our human capacity for contemplation, moves us beyond the every-day criteria of use and usefulness. All too often, when we experience something new, our question "What's this?" is followed at once by "What's it good for?" Sabbath offers us a respite from such a utilitarian viewpoint; it gives us an opportunity to affirm reality as good in itself. We receive it as a divine gift, even before we discover whether if fits into our schema of things. We appreciate its beauty, even if it is not to our taste. We accept its truth without need to compre-hend, much less control, its mystery. Besides deepening our capacity for appreciation, Sabbath leisure forms us into a free people. Originally a way for the Jewish people to celebrate their liberation from Egypt's oppres-sion, it can open us to similar possibilities. We are not meant to be slave laborers, nor to enslave others to relentless productivity. Stepping back from what we do six days a week enables us to see where we are oppressed, where we may be oppressors. In the leisure that this seventh day provides, we are free to ask ourselves what we would like to do if we had the time. What would re-create us? No matter if our answers would require more demanding activity than our everyday work; perhaps that is what we would find renewing. After being tied all week to a desk, we may really enjoy discovering and using our bodies at least one day a week. Professionals may relax in an activity that allows them the leisure to be rank amateurs, while people whose everyday is dull or dreary discover their potential as "professional" chefs or musicians. Seeing each other in more creative ways keeps us open to the surprises that lie untapped in the hearts of us all. Someone who lacks both time and talent for learning to play music well can still More than moral law, the Sabbath describes a relationship. November-December 2001 Beha ¯ On the Seventh Day God Re, ted enjoy the creativity of a less-than-professional performance. Attempting portrait painting may not produce a recognizable like-ness, much less something that can be sold, yet it can fill someone's need for self-expression. Sabbath Free Time The Sabbath also provides us with "free time," allowing us to "waste" some of it. For productive Americans the mere phrase "wasting time" sounds vaguely immoral, even though time is a giJ~. We cannot earn even a single additional day of life, nor are we billed for the ones we have received. Sabbath observance opens us to the possibility of"doing nothing." Even a brief period given over to deliberate inactivity can, if nothing else, show us how enslaved we have become to filling time. When not doing some-thing useful, we feel threatened by nonexistence: what are we good for? Doing nothing translates readily into being nothing; that is why it is painful, at least at first. But, with patient practice and a willingness to go below surface unease, we can discover a deepening quiet underneath all our activity. As with a swiftly moving river, there is a silence inside that is full of life and awaits the exploration of our doing nothing. Enjoying what is, being free to do something nonproductive that in fact re-creates us, can be forms of Sabbath worship for us creatures as we learn who we are and why we were made. Personal relationships require a certain spaciousness, and this is true of our friendship with God. On the Sabbath we and God spend time together. Sometimes we talk or argue, sometimes we are simply together in comfortable or uncomfortable silence, but we are together. That is what matters. That is the heart of any obser-vance of the Sabbath. And those observances are multiple. Seventh-day observance is paradigmatic but not exhaustive. We can expand one day to a week of R and R: rest, recuperation, or retreat. Or, and this is more common, we can compress Sabbath-like observances to take advantage of moments of free time that open up in any day or that we build into it. The former include snippets of time we often vainly fret away: when the elevator takes forever to arrive, when the answering machine advises us to "hold" until the "next available operator" responds, or when the receptionist explains that "the doctor is running l~te today." Also, we can choose to sit quietly Review for Religious on the side of our bed when we first awaken, we can stretch quietly during a long morning at the computer, we can take a breath of morning air as we walk to the car. All of these can be pieces of Sabbath rest. They can break into our everydayness, much as seventh days interrupt the steady pace of work weeks. They can refresh us. Or they can be uneasy gaps we hasten to fill with nervous activity. How else explain doodling on telephone pads, tapping our feet, consulting our watch at fifteen-second intervals, or rushing our moments of transition. Using Sabbath Leisure Well Taking advantage of all the Sabbath times in our lives requires creative discipline. One suggestion: that we follow the traffic direc-tive "Be prepared to stop." Be ready to allow the seventh day--and the small intervals that force themselves into our best-planned days-- to evoke in us a willingness to surrender to something, to Someone, beyond our own self-interest. Willingness to set our own interests aside opens us to the more of mystery. The capacity for such transcendence demands life-long discipline, a way of living that includes. Sabbath observance. Preparation for Sunday's resting in the Lord begins when Saturday makes some change in our everyday routine. Though the day itself may well be packed full, it can hold its own refreshment, the peace and joy of taking care of things we had to put off earlier in the week. The danger is that "things to do" can take on a life of their own and invade our Sabbath time. Setting some time limits and then prioritizing what most needs to be done is one way of extending Sabbath observance to the vigil. Another is to include in this day of preparation something we like to do, something we look forward to doing: perhaps a special supper menu, a phone visit with a friend, a more leisurely bath, some quiet time before going to bed. The endless possibilities need only be tailored to our own preference. Fruitful observance of the Sabbath itself, like the great com-mandments of loving God, neighbor, and self, revolves around worship, reaching out to others, and re-creative leisure. As we Wil,tingness to set our own interests aside opens us to the more of mystery. November-December 2001 Beba * On the Seventh Da~ God Rested know only too well, these will not happen unless we are prepared to make them happen. Time for worship is probably the easiest of these to schedule, but we still need careful planning lest we end up in such a rush that we spend most of the service becoming quiet enough to worship. Of course, if some truly unforeseen great need comes into our life, we worship by responding to that need. But on most weekends we can prepare for worship at least as carefully as we would for any other important appointment. If a scheduled meeting with an employer requires some attention to appearance and promptness and some thought preparation, worship of our God surely merits the same. Once the time for communal worship has been determined, the rest of the day can revolve around it. How begin our Sabbath day in such a way as to open our heart more fully to God? A slower start, a long shower, a more leisurely breakfast, not only make this day special but also quiet our restlessness, enabling us to be more present in worship. Getting outside for some early morning exercise can do the same, while some silent reflection may help others to change pace and be ready for prayer. Getting to church in ample time seems a necessity if weekday patterns are to be converted into Sabbath stillness. Letting the drivenness, competition, and workday worry fall away prepares our heads as well as our hearts to "hear the word of the Lord" (Is 1:10). Even an unsuccessful effort to attain inner peace and quiet is a form of worship. We are trying to give God's time back to God. Coming into God's presence along with others reminds us that all our worship is communal. We join with others, not only those with whom we immediately share sacred space this week, but all the people of God gathered for worship, observing their Sabbaths on Friday, Saturday, Sunday. Sons and daughters of God, we are all children of Abraham as well, our core unity greater than our all too apparent diversity. Gathering in a common worship space lets us take these theological realities and translate them into practical charity. What begins with the community of worship can flow out to a much wider world or can be focused on care of a family member or a needy neighbor next door. Because we do this together, our charity becomes expansive and yet not abstract. We are reminded of needs that we ourselves may never have experienced or been exposed to, and we are challenged not to forget the small service Review for Religious that has no glamour and wins no notice. In both cases we are stretched beyond ourselves, an attitude basic to any true worship. A third element in our Sabbath observance is leisure, some rest, an opportunity to be made new in re-creation. Unless given some thought, all our Sabbath time can disappear in the more evi-dent good works of prayer and care for others. But a leisure that renews us is basic to true love of God and of others. Something we really enjoy needs to be included in our Sabbath observance if we are to be faithful to a Creator God who first saw that everything was good and then rested in that joy. So Sabbath observance includes time to just be, to play in the world, to enjoy the good-ness that God has made. Our rest is worshipful because it is filled with the truth that this is God's world wrapped in God's care. Sabbath beyond the Sabbath Other Sabbaths beyond seventh-day observance are three-day weekends, full weeks of retreat, and full sabbaticals every seventh year. Smaller Sabbaths can occur at intervals on ordinary days. All of these can contribute to forming us into people of the Sabbath, people who are free and not slaves to what we do. We are wor-shipers in what we do for God, for others, and even for ourselves. Our day can begin with a personal offering of our day to God along with our getting out of bed. It can end with a night prayer that is part of our stretching out in bed and getting comfortable for sleep. What is important is a habit of praying that, over time, becomes worshipful living. Willingness to expose ourselves to worldwide concerns is part of our everyday Sabbath observance. Ordinary caring for others on ordinary days opens our hearts, making more room for God in our life as we do on our Sundays. Sabbath observance is not a narrowing of our lives. It is a grand and glorious expansion that is an image of eternity. -50! November-December 2001 DONALD MACDONALD Where Your Heart Is Adrug pusher in prison said that he well understood the evil effects of drugs, but if he left prison tomorrow the temptation to go back to drugs would be irresistible. He knew of no other way where so much money could be made so easily. He had neith'er the skills nor the connections to obtain a similar lifestyle any other way. A young merchant seaman on shore leave in his home port said that, each rime he d6cked and met his friends, he noticed that their lifestyles had progressed to levels.he could never hope to reach, no matter how hard he worked. They too dealt in drugs. For these and others, the attraction of a lifestyle for self and family funded by illicit drugs almost overwhelmed the power of reason, community feeling, or the gospel to offer something better. Famine of God's Word Many people growing up in our postmodern climate assume that there is no such thing as objective truth; that, even if there is, it is beyond our reach. There was a time when people assumed that reason ruled, or at least could provide us with a guide to life for the benefit of all. Two world wars later, the cruelty of various civil wars and the unavoidable evidence of global human suffering have shown that confidence in reason alone is misplaced. Even the rocketing progress of technology, with its potential for Donald Macdonald SMM writes again from Montfort House; Darnley Road; Barrhead, Glasgow; G78 1TA Scotland, U.K. Review for Religious good, has a number of self-destruct buttons, one or other of which someone is sure to press. The many forms of the media offer access to much that is good, but may also expose us to what is bad or sadly deficient. Western Christians, for example, are aware that a good many writers and producers of television seem to hold that any reverent mention of God is nonsense, and that it is open season for attack-ing the Catholic Church. There are many occasions for people, especially young people, to be misled or bewildered. If this assess-ment is accurate, that does not mean that people cannot avoid being hypnotized or depressed by it all. There is a blunt alterna-tive in the invitation to accept the challenge to "repent and to believe in the gospel" (Mk 1:15). It is crucial that those blessed with the gift of faith understand this as a viable alternative or, better, that, with the confidence of the early church, they give themselves to it as "The Way." ¯ Otherwise, time and energy will be wasted in a possibly dispirited response to what are judged to be the ills of society. To react forever and not initiate risks clouding Ourselves in perpetual negativity. The seemingly omnipotent secular battalions set the agenda, and Christians hurry to set some defenses up, almost breathless in a sadly polluted atmosphere. "Repent".has a 19th-century ring to it and, on that assump-tion, may be dismissed by those who thoroughly accept contem-porary culture. It is, in fact, a call to change our minds, to turn from being self-centered, to open ourselves to the will and guidance of God. It is a dynamic challenge, not a static ruefulness, and it offers a new perspective on life. It may so take hold of us that we become "a living sacrifice," giving ourselves completely to God in response to the wonder of God giving himself to us in Christ (see Rm 12:1-2). Whether it be "us" or "them," Christian tradition recognizes the seed of sin in everyone. It is not the whole picture, but it has its effect on human behavior. Cardinal Newman found "the being of God [to be] as certain to me as the certainty of my own existence." Regarding the society of his day, he said, "There I see a sight which fills me with unspeakable distress., the defeat of good, the success of evil, physical pain, mental anguish, the preva-lence and intensity of sin, the pervading idolatries, the corrup-tions, the dreary hopeless irreligion . [All of this] inflicts upon the mind the sense of a profound mystery, which is absolutely November-December 2001 Macdonald ¯ Where Your Heart Is beyond human solution . Either there is no Creator, or this living society., is in a true sense discarded from his presence." 1 Each category he mentions can be documented today--and perhaps the personal distress, too. Newman famously concluded that, "if there be a God, since there is a God, the human race is implicated in some terrible aboriginal calamity. It is out of joint with the purposes of its Creator.''2 The call to "repent and to believe" is the way out of this morass. "Bad religion" will not do it, and numbers of people have been hurt by it. But before so much hurt and "the dreary hopeless irreligion," with its miasmic presence stunting so much growth, the authentic way of Jesus Christ can guide us. This is the path religious walk on the jour-ney to God. The challenge is as insistent today as it was for the 1st or the 19th century; our century, like earlier ones, needs to hear the Good News. Pope John Paul said recently: "Even in countries evan-gelized many centuries ago, the reality of a 'Christian society' which . . . measured itself explicitly on gospel values is now gone. Today we must courageously face a situation which is becoming increasingly diversified and demanding" (§40).3 The church und.erstandably tries to come to terms with chang-ing structures in the contemporary world. Religious are often sad-dled with plant and too few personnel. Time and energy go into dismantling the structures, with pain to people and religious who have grown up seeing them as part of themselves. For many, this appears a sunset with nothing but darkness ahead to bury a once lively hope. But what if it indicates sunrise and the possibility of a graced opportunity to walk in newness of life, alive to God in Christ Jesus? Approach the Word To be open to thatl "we must rekindle in ourselves the impetus of the beginnings and allow ourselves to be filled with the ardor of the apostolic preaching" (§40). The zeal forming the church in the beginning came from the experienced presence of the Spirit of our risen Loi-d. To view the contemporary from within that perspective is to find ourselves with Someone who faced all that life could do to him, including crucifixion in his mother's presence, and who is alive with us today. Faced by contemporary relativism in a consequently fragmented society, Christians and Review for Religious especially religious would have so much more to offer, and so much more for themselves to believe in, if they realized that "holiness, a message that convinces without need for words, is the living reflection of the face of Christ" (§7). Familiarity with the authen-tic Jesus allows us to reflect him almost intuitively, as our faith is rekindled by who we see in the Gospel. It may then be impossible not to want to share what we have seen and heard. A glance at the Lukan Jerusalem journey (Lk 9:51-19:28) may help us glimpse something of the world of the early church, where the odds against Christians con-tin- uing to exist and influence society were immeasurably greater than anything we face. St. Luke's account begins with a thrice-repeated warning to consider where accompa-nying Jesus may lead, since "[Jesus] set his face to go to Jerusalem" and Samaritan villagers refused him hospitality "because his face was set toward Jerusalem" (9:51, 53). This is serious, not a day trip to the beach. The ostensibly encouraging "I will follow you wherever you go" (9:57) was not met with open arms by Jesus, but by a sharp warning to the individual to examine every syllable and consider what he meant. Does he really intend to volunteer for the same insecurity as his Leader, "the Son of Man [with] nowhere to lay his head" (9:58)? To come with Jesus may mean finding himself left like a leaf in a gutter--does he really want that? Another was bluntly told that commitment to Jesus comes before all family obligations: "Let the dead bury their own dead. ¯ . . You go and proclaim the kingdom of God" (9:60). Another would-be follower said he Would come, "but let me first say farewell to those at my home" (9:61). Jesus would leave by the time he came back, he was told; come now or not at all. The call is for mature persons who, once they have put hand to the 'plow, never look back. The humane pastoral concern of the Lukan Gospel is evident here in view of what happened at journey's end. No doubt this pattern was repeated time and again in the early years of the church. St. Luke's experience led him to believe that, while attrac-tion to Jesus is wonderful, it must include a realistic appraisal of what this means. We need to face ourselves as we face Christ; we Fami!iarity with the authentic Jesus allows us to reflect him almost intuitively. November-December 2001 Macdonald ¯ Where Your Heart Is must engage in true discernment. If Jesus himself "set his face," steeling himself to stay at one with his Father's will, would-be fol- ¯ lowers can do no less on the journey, unless they come as specta-tors and not companions. Fidelity to God's will as the guide to life is a daily and life-long challenge: "I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish outside Jerusalem" (13:33). Jesus had to face his greatest challenge, one that would cost him his life. He did so after thoughtful reflec-tion, not as a witless victim. In the light of experience, he honestly asks no less of us. Later on the journey, at a time when "large crowds were traveling with him" (14:25), the message is reinforced as Jesus asks them why they are there: "Whoever comes to me and does not hate father arid mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple" (14:25-26). Even while noting that Hebrew has no word for prefer, we get the point. Every natural and rational tie must take second place to the gift of myself to Christ. This is not meant to put people off. It asks us to consider seriously what we undertake if we accompany Jesus. We will always have Jesus, but perhaps at the cost of losing much else and, as it may appear, Jesus as we would want him to be. How much are we prepared to pay for that? We are asked to really consider this as we look to give ourselves to the gospel challenge. Our attraction to Jesus has to be constant and compelling if we are to genuinely repent and believe in him. Realistic Lukan pastoral care has Jesus ask yet again for mature thought about what it means to accompany him through life: "Which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? Otherwise . . . not able to finish, all who see it will begin to ridicule him" (14:28-29). A second parable suggests pondering the consequences of going to war with ten thousand against an oppo-nent who has twenty thousand (14:3 i). This reflects the almost unbearable concern of Jesus and the evangelist, who have journeyed together and know the implica-tions of accepting the invitation to come with them. The verses . immediately before and after these challenging parables tell us why: "whoever does not bear his own cross and come after me cannot be my disciple . . . so, therefore, none of you can be my Review for Religious disciple if you do not give up all your possessions" (14:27, 33). The rest is surely silence, with mature prayer, reflection, and advice to help us see where we go from here.4 The Power of the Word Bearing one's cross is both a superb challenge and practical advice in view of the implications of accompanying Jesus. Even at first reading, we pick up the implied heroism, the need for great courage and strength. Yet, on gospel evidence, Jesus' closest disciples display a humanity that we can recognize in ourselves. There is, then, something attainable here. We should not put the challenge on the shelf as an impossible ideal. There is never a suggestion that it is a mistake to accompany Jesus. There must be something superlatively attractive in the per-son of Jesus that enables his disciples to hear such a challenge and actually take it up. The desire to understand how that enablement works is reason for opening our-selves to God's Word in Scripture. This is what was done at the beginning of monastic and reli-gious life. The desert fathers and mothers wanted to know from experience what it meant to leave all for Jesus, to accept the Sermon on the Mount's challenge to live without cares in the freedom promised by the gospel. Scripture helped them make the attempt and persevere. They and their contemporaries saw how Scripture's power could form them into people who have nothing as the world would understand it, yet were themselves rich in the currency of the gospel and able to make others similarly rich. They were truly influential people. The gospel, finding lodging in individual hearts, made for intimacy with God and love for others. As subsequent centuries learned, time given to Scripture, and to the Spirit of our risen Lord found therein, can make abounding love for others available to us too. Disciplined daily reading--allowing the words to register with us, and gently persuading us that we are hearing them for the first time--can transfigure us too. We need such transfiguring to approach a Lukan conclusion: "So, therefore, whoever of you does not renounce all that he has cannot be my disciple" (14:33). Jesus" closest disciples display a humanity that we can recognize in ourselves. November-December 2001 Macdonald ¯ [~here Your Heart Is Nearer our time, that challenge was taken up by Charles de Foucauld, and his life is yet another proof of the transforming power of the word. He took the challenge of the Jerusalem jour-ney to heart. A religious, photocopying his "self-offering," offered me copies to send to friends. The gothic lettering was beautiful, but as I read it I wondered whether I had the courage to keep a copy beside me, much less send one to others. It reads in part: "Father, I abandon myself into your hands. Do with me what-you will. Whatever you may do, I thank you. I am ready for all. I accept all. Let only your will be done in me and in all your creatures. I wish no more than this, O Lord. to surrender myself into your hands without reserve, and with confidence beyond all question-ing, because you are my Father." Here are the terms of acceptance for accompanying Jesus on the journey through life. To invoke the prayer and patronage of such a man in Christ and, if I dare, to keep his self-dedication where I can see it--these things can help me join others on the Jerusalem journey. They can lead me to the sources that fed him. They are necessary in a world where so much competes for my self. Jesus on the Jerusalem journey points out that the heart may not be left empty. Even when all that is evil is forced from the heart, evil may return with immense power and bring "seven other spirits more evil than itself.and the last state of that person is worse thanthe first" (11:26). The evangelists, ~e fathers, Charles de Foucauld, and others can only encourage us to open our hearts to the power that made them mirrors of the gospel. With this shared enthusiasm for God in Christ continually fed by what we see in them, we in turn become faithful members of the company of Jesus. This is not for everyone, but it may be for us. Among the obstacles to accompanying Jesus as sketched in the Jerusalem journey is the risk of having a divided heart. Pressure to back away, to be close but not too close to Jesus, is always .there in one form or another. While it helps to steep ourselves in the gospel and invite the influence of those who clearly live for God alone in Christ, we must also try to live simply and so nourish detachment from everything but God's will. The less clutter around us, the freer are we to give ourselves to what w~ are asked. Often, tO want something is to get it. We get into a car, pick up a phone, write a check, press a key, or ask for it--and presently we have it. This is not true for vast tracts of the world, but it is true for much of it; and, given the chance, most people on every con- Review for Religious tinent seem to want to live like that. Religious professedly "poor in fact and spirit" share that same humanity. Because of this human tendency to acquire, they need constant vigilance, personal disci-pline, and continually renewed motivation in order to accompany Jesus on his gospel journey. Our circumstances need to reflect the authentic gospel challenge. Otherwise, despite our intent the cri-teria offered by the Lukan Jerusalem journey will seem an impos-sible ideal--the sort of ideal someone had in mind when saying archly that, with the Ten Commandments, "as in any examina-tion, only five need be attempted." Without the insight of faith, our postmodern environmental circumstances are likely to keep sug-gesting a "more reasonable" way of life, and we are likely to accept it unthinkingly. The chapel of a religious community, open on Sunday for Mass to a hundred or so people, presented a stark picture during Lent. The crucifix and statues were covered. A large swathe of purple material across the front of the altar ended in a symbolically overturned chalice. The lecterns from where Scripture was read and the gospel preached were engulfed in purple. The branches of a leafless tree reached up and out from its purpled-wrapped trunk. To the visitor it said that for this community Lent really meant something. Something has happened here. For the people wor-shiping here on Sunday, if the words spoken were at one with the setting, they could scarcely be less than disturbing. If, however, the religious community's life were at one with those words and those symbols, people attending would receive sufficient support and encouragement. The chapel inside the house, however, where the community prayed and worshiped with a few people during the week, was rather differe.nt. There was no suggestion of purple, aridity, or stark challenge in the folksy, chatty chapel. It was, in a word, domestic. There was no provision, no place, for a moment of pri-vacy in which individuals might face themselves before God; the chairs around the orange carpet formed a square with the altar, and people spoke and laughed easily across the space. A visitor asked how the community could issue so sharp a statement to people coming on Sunday from the pressures of their postmodern environment, and yet offer so little challenge in the chapel where they themselves were at home. They may have spent the night in prayer, dined on bread and water, and been selfless in serving the poor, but the climate they chose for themselves for November-December 2001 Macdonald * Where Your Heart Is addressed and told to consider whether we can leave everything, even life itself, to accompany Jesus. worship and prayer did not suggest that. The Sunday chapel may have been a liturgical or catechetical visual-aid for others; but, if they were to accompany their Lord to Jerusalem's summit, much more than a public gesture was necessary. It might be a good idea to have a framed copy of Charles de Foucauld's "dedication" in both chapels, but, for us and others to glimpse the simplicity of what he saw, we need to recognize that environment and appro-priate symbols matter, that we must make special efforts to free ourselves from many assumptions of contemporary society. Unless we do this, an easy acceptance of what we see around us in matters of lifestyle, furnishings, and aspirations will inevitably lead us into a certain secularity. Earlier history and the evidence of the last thirty years surely make that point incontrovertible. There can be no objective and globally acceptable standard here, but, for people who think of accepting the blunt challenge of the Jerusalem journey, surroundings do matter. One by one we are addressed and told to consider whether we can leave every-thing, even life itself, to accompany OFle by oFle we are Jesus. As ever, the situation is made plain in the Lukan approach: "Go on your way. I am sending you out like lambs into the midst of wolves. Carry no. purse, no bag, no sandals, and greet no one on the road. What-ever house you enter, first say, 'Peace to this house'" (10:3-5). Our sole security lies in being with Jesus, but, for such security to be ours, we must leave much else on which people around us reasonably rely. To behave differently we must see other than they do. In our dedication to the gospel, we scarcely have time for normal civilities, and yet we frequently offer the gift of peace and expect our words to have effect. We must accompany our risen Lord closely to function like that. Even if we sometimes see bringing some peace as a short-term mission, the effort may still be a weighty burden, and one that is clearly related to the rest of the Jerusalem journey. If our following of Jesus occurs in "the real world" (where being a lamb among wolves argues no future and scarcely any pre-sent), temptations to go through a gap in the hedge for a respite from the effort of keeping close to Jesus will inevitably occur. Lukan pastoral care admits as much: "Whoever denies me before others will be denied before the angels of God" (12:8-9). On arriv-ing in Jerusalem, the disciples collapsed under the pressure and did deny Jesus. In a postmodern world, we too are frail human beings, and the pressure to distance ourselves from him, not least by a more "reasonable" lifestyle, will always be there. To prevent this, we need to know where our real wealth is. "Where your treasure is, there your heart will be also" (12:34). Jesus' answer to the rich young man's question, "What shall I do to inherit eternal life?" left him sad, "for he had great possessions" (18:18, 22) and his heart was not as close to Jesus as he had sup-posed. "Jesus looking at him said, 'How hard it is for those who have riches to enter the kingdom of God. For it is easier for a camel to go through the eye of a needle" (18:24-25). Money and the power it brings opens most doors here on earth, but Jesus makes it unmistakably plain that it cannot buy anyone's way into his company. But for the grace of God, it would perhaps be an insuperable obstacle. Delight in the Word Inviting and challenging, Jesus looks at us too. He wants our company so much that he has risen from a grave to enable us to enter into his kingdom. There is a personal.relationship here. Intimacy with God and living at one with God's will, these are what living life to the full means. Here is human purpose, and our purpose. "Jesus rejoiced in the Holy Spirit and said, 'I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent and have revealed them to infants . All things have been handed over to me by my .Father" (10:21-22). These words are spoken after the disciples' excited return from venturing out among the people supported only by trust in Jesus' word. Now they know from experience something of the possibilities and power of his message. Many others who seem better placed than they to understand do not know what the disciples know. Jesus is ecstatic. "Thrilled with joy in the Holy Spirit," he looks in wonder at these "infants" who were coming to know him and his Father. On our journey you and I ake in the company of our risen Lord; we. are not isolated strangers at a bus stop waiting for something to turn up. We should be full of wonder at who we are November-December 2001 Macdonald ¯ Where Your Heart Is and what we have in Christ, and never take our identity primarily from people lacking the insight of faith. In Christ, who has "given you authority., over all the power of the enemy, and nothing will hurt you" (10:19), Satanic power can be successfully challenged. "Then, turning to the disciples, Jesus said to them privately, 'Blessed are the eyes that see what you see! . . . many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it'" (10:2,3-24). Like John the Baptist, these people, for all their insight, could only prepare for or point to what the disciples were enjoying from within the company of Jesus. To those outside that company, his parables and teaching might be helpful stories to take or leave; but, for the "infants" around Jesus; these words reached both mind and heart and helped form their consciences as guides to life. There is much more for us to see if we "infants" develop genuine receptivity to and then realization of the gift of God in the risen Christ. Insofar as the wonder of that gift is ours, we will have the "stick-to-itive-ness," courage, and conviction to share .it with others on the jour-ney. We know that We are treasured by our risen Lord, and so we come to treasure him. He is where our heart is! For perhaps significant numbers of religious and would-be religious, it is asking too much to make more that a notional con-nection between words then and work now. The biblical word is respected, but even in generally literate societies words do not always communicate in depth, often because there are just too many of them to hold our attention. Yet, to this day in the his-tory of the church and consecrated life, Scripture has had an intrin-sic power which people have felt and which has energized for God some of the greatest evangelical witnesses. A contemporary vade mecum of consecrated life--P~'ta conse-crata-- points to Scripture as "the first source of all Christian spir-ituality." There is undoubtedly a wider awareness of this in recent .decades, but we may have some way to go before all of us have the view that "the primacy of holiness and prayer is inconceivable without a renewed listening to the word of God, . . . a life-giving encounter., which draws from the biblical text the living word which questions, directs, and shapes our lives" (§39). Only some-one like the Holy Father, speaking from experience of that back-ground and also very aware of the contemporary challenge to the gospel, could be convinced that, while "we do not know what the new millennium has in store for us,., we are certain that it is safe Revie't.v for Religious in the hands of Christ." (§35). The Lukan Jerusalem journey, approached from within that mindset, would produce a like conviction. Pope John Paul saw the pilgrims in Rome for Jubilee 2000 as representative of so many others, each individual reflecting "the story of someone whom Christ had met, and who in dialogue with him was setting out again on a journey of hope" (§8). As an older brother, perhaps, on the journey, he has learned from experience that, "if Christ is presented to young people as he really is, they experience him as an answer that is convincing and they can accept his message, even when it is demanding and bears the mark of the cross" (§9). This is why he does not hesitate to challenge and call on them "to make a radical choice of faith and life., a stupen-dous task; to become 'morning watchmen' (Is 21:11-12) at the dawn of the new millennium" (§9). Consecrated people, glimpsing Christ "as he really is" from the Gospel pages, might feel called to respond to that same challenge as they journey together, eager to share their delight in their risen Lord. "Remaining firmly anchored in Scripture, we open ourselves to the action of the Spirit" (§17), and who can say where that may lead us? Notes t John Henry Newman, Apologia pro Vita Sua (Longmans Green, 1890), p. 241. 2 Newman, Apologia, p. 242. 3 John Paul II, Apostolic Letter, Novo Millennio Ineunte, Rome, 6 January 2001. Numbers here and subsequently refer to paragraphs. 4 Walter J. Ciszek sJ, He Leadeth Me, repays rereading for an appre-ciation of faith today. through/be ~do~n! ~nd Cbri~tmo~ t~ b/~6~ing~ of ~oat'~ ~nt~dng into $ia creation in November-December 2001 church and MARIE BRINKMAN Criteria for Change: Women's Ministering to the Body of Christ ministry To search in the past for signs of a viable future for reli-gious women's communities is to reverse the usual order of things, but that is what I intend. I offer a rationale for searching there. I seek, however, not criteria for esti-mating outcomes of change, but rather the foundation made up of sisters' lives which itself takes the measure of other criteria and thus provides the framework for wise discernment. The dawn of a new millennium suggests radical change, much of it underway, yet brings from some quarters hints of probable demise. We know that, for the authors of the many articles and books on the present situation of religious men and women, the good of God's people is the primary concern. And we well know that, if religious communities are to survive, they will do so in response to that people's need and in fidelity to the gospel, particularly its radical counsels. These are any century's religious foundations and the basis for all reform and renewal. But, in the life of religious communities of women, what in particular urges their Marie Brinkman SCL presented this paper at the History of Women Religious Conference at Marquette University in Milwaukee, Wisconsin, in June 2001. She is a professor at Saint Mary College; 4100 South Fourth Street; Leavenworth, Kansas 6604-8. Review for Religious continuance? What characteristics should serve as norms for appropriate change, in the face of diminishing numbers, advancing median ages, and increasing opportunities for minis-tering to God's people in lay and secular life? In her hopeful assessment of a third-millennial future for women religious, Jo Ann Kay McNamara observes that sisters from the "young" African and Asian churches "are already in the process of changing their worlds as their foremothers in the West did for so many centuries." And she foresees "a larger global sisterhood" in which religious women of the West will revise their institutions and women of all cultures will devise new forms of rule, commu-nity, and ministry (pp. 643-644). Ways of envisioning and shaping such inevitabilities are what we must seek. In this regard Joel Giallanza csc asserts that "the quality and integrity of religious life as a sign of unity in the church for the future is direcdy related to the quality and integrity which religious life embodies today" (pp. 468-469). That quality and integrity must inform any criteria for discerning constructive change in community and ministry. When communities, particularly apostolic ones, revisit their charism (as Vatican documents on religious life have urged) and when they engage laypersons as associates (communal or profes-sional) in the realization of that charism, even in these charted waters they run risks described by Francis W. Danella OSFS. While believing that "efforts to recapture the spirit of the foundation have been the singularly most hopeful development in religious life since the council" (p. 266), Danella cites a major risk, that of failure to integrate individual needs and community priorities, personal growth and the common good. We might well add that it is a risk rooted in human nature that has become greater in the last three decades. It takes subtle forms that only habitual and rigorous spiritual discernment at every level of decision making and leadership can recognize. Mary Anne Foley CND, in her careful critique of two widely read works of the past decade, Ann Carey's Sisters in Crisis and Quifionez and Turner's Transformation of ,4merican Catholic Sisters, asks for continuing dialogue between the polarized constituencies studied by these authors (pp. 342-357). She acknowledges serious inadequacies attending the documentation of their views, but is convinced that nonetheless the Spirit speaks to us through one another, within our diverse limitations. Her most significant obser- November-December 2001 Brinkman ¯ Criteria for Chan~e The fundamental question before us, I think, is whether personal relationship to God, in its rhythm of continuing call and free response, has taken directions in the lives of religious women so concrete as to be guidelines for the future. vation, I think, follows a statement that Christian men and women have for centuries linked their lives to God by means of vows. She adds: "They have done this not., primarily as a witness to oth-ers, but because God has somehow reached into their lives, and so, in being true to themselves, they structure their lives around their rela-tionship to God" (my emphasis; pp. 351,356). She credits Edward Vacek sJ for the latter concept. Here we draw close to the source of continuity over two thousand years of religious commu-nity life, regardless of what reforms or renewals have attended it. The same source or cause will guarantee its contin-uance throughout another millennium. Michael Himes would call the source a radical poverty, an ultimate dependency that he says is "the key value in the vows" (p. 21). Joan Chittister would call it the ultimate commitment and radical atten-tiveness to the presence of God in every aspect of a vowed life. It is my contention, hardly'unique, that this centrality of God, this fact of personal relationship to God, realized and grasped as the origin and end of all resolve and purpose, and of all consequent rela-tionship and mission, is the efficacious cause of continuing life in religious com-munity. All change and adaptation, all forms of communal living and ministry that may develop, will be tested and must be evaluated by this criterion. But spiritual reality must take sensible form if it is to become a human measure of worth. As adaptations and innovations multiply, so do reports and projections. More significant are potentially prophetic voices that try to discern the Spirit in radical change and the reactions it pro-vokes. Few--scholars and prophets included--would presume to forecast the future with confidence. Some contemplate the end of our life as we have known it, or its evolution into confederations, syneisactic (Greek syneisdgein, to. bring in together) communities of mixed genders and terms of commitment, new monastic/apos- Review for Religious tolic arrangements, or vowed ministry within a church defined in nonhierarchical terms. The fundamental question before us, I think, is whether per-sonal relationship to God, in its rhythm of continuing call and free response, has taken directions in the lives of religious women so concrete as to be guidelines for the future--directions, in fact, so clear as to suggest qualities essential to the continuance and integrity of these women's communities. The limitation of aca-d

Issue 51.2 of the Review for Religious, March/April 1992. ; Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University, by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-535-3048. Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Correspondence about the "Canonical Counsel" department: Elizabeth McDonough OP ¯ 5001 Eastern Avenue ¯ P.O. Box 29260 ~,¥ashington, D.C. 20017. I}OSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional offices. SUBSCRIPTION RATES Single copy $5.00 includes surface mailing costs. One-year subscription $15.00 plus mailing costs. Two-year subscription $28.00 plus mailing costs. See inside back cover for subscription information and mailing costs. ©1992 Review for Religious for religious Editor Associate Editors Canonical Counsel Editor Assistant Editors Advisory Board David L. Fleming SJ Philip C. Fischer SJ Michael G. Harter sJ Elizabeth McDonough OP Jean Read Mary Ann Foppe David J. Hassel SJ Mary Margaret Johanning SSND Iris Ann Ledden SSND Se;in Sammon FMS Wendy Wright PhD Suzanne Zuercher OSB Christian Heritages and Contemporary Living MARCH / APRIL1992 ¯ VOLUMES1 ¯ NUMBER2 contents 166 182 191 2O6 217 229 236 ministry and ministries The Spiritual Exercises as a Foundation for Educational Ministry Walter J. Burghardt SJ reflects on the vision and values given to educational ministry when it is permeated by the spirituality of Ignatius Loyola's Spiritual Exercises. Going the Distance, Sustaining the Gift Melannie Svoboda SND suggests some concrete ways that people can joyfully exercise their ministry over the long haul. Newman's Living the Oratory Charism Halbert G. Weidner CO explains the Oratory foundation of Philip Neri in order to highlight values significant to John Henry Newman's life. theology and spirituality The Resurrection Kernel Dennis Billy CSSR outlines the basic principle of the doctrine of the resurrection in order to show its influence in our way of living. The Fragile Connection between Prayer and Suffering Matthias Neuman OSB speaks from his own experience of how human suffering affects our prayer. To Choose Jesus for My Heaven Donald Macdonald SMM finds Julian of Norwich's insights into the maternal love of Jesus expressed in the Blessed Sacrament. religious life and renewal Seeing in the Dark Janet Ruffing RSM finds light in John of the Cross's description of the Dark Night for understanding the current turmoil in reli-gious life. 162 Review for Religious 249 260 267 Memories of the Future Thomas McKenna CM shows how eschatology as a style of thinking provides understanding for the renewal efforts in reli-gious life. Integrating Postmodernity and Tradition Reid Perkins OP encourages the greater use of narratives in reli-gious life to connect us to the tradition and at the same time to help us overcome the obliviousness of postmodern life. Religious-Life Issues in a Time of Transition John A. Grindel CM and Sean Peters CSJ summarize the results of various studies of U.S. religious life funded by the Lilly Endowment and point to issues still to be dealt with. living religiously 276 Cultivating Uselessness Rose Hoover RC proposes that in the very experience of useless-ness and foolishness lies the gift of religious life to a pragmatic society. 282 Therapy for Religious: The Troublesome Triangle Joyce Harris OSC offers some suggestions for a collaborative rela-tionship among therapist, the individual religious, and the com-munity and its representative. 289 294 Prenovitiate: Theory and Practice Anthony Steel SSG believes a prenovitiate program can help meet the challenges of contemporary cultural attitudes toward religious life and outlines the plan for his community. report U.S. Hispanic Catholics: Trends and Works 1991 Kenneth Davis OFM Conv reviews the various events and writ-ings in the Catholic Hispanic experience. departments 164 Prisms 303 Canonical Counseh Hermits and Virgins 309 Book Reviews March-April 1992 163 prisms Teilhard de Chardin in The Divine Milieu observes that the larger half of our lives is made up of what happens to us. His observation comes home to us each year as we celebrate the great high holy days of Christianity-- Holy Thursday, Good Friday, Holy Saturday, and Easter Sunday. Paradoxically Jesus accomplishes the work of redemption, his life's purpose, in what happens to him in his suffering, death, and resurrection. We enter into this paradox by our celebration of these days. We cannot change history, we cannot undo what has happened. Our celebration allows us in our own time to enter into what happened to Jesus and to be with him, to stand alongside, to feel com-passion- as helplessly as we listen to someone tell of being tortured by a totalitarian regime or as we sit at the bedside of a dying loved one. No activity of ours changes the event; compassionate presence is the difficult but precious gift we can give. Of course it is also our privilege to share in some-one's joy and happiness, as we do when we celebrate the res-urrection victory of Jesus. Despite the fact that so many of us are spectator-sports people, whether in the stadium or in front of the TV set, we are not comfortable being spectators of an evil we can-not eliminate and sometimes even of a happiness which lit-tle touches our lives. We may find other people's parties empty of fun for ourselves, and we may dread visiting a neighbor in the hospital.We would rather not drive through derelict inner-city neighborhoods, we would brush past the homeless person sleeping over heating grates in our down-towns, or we would switch TV channels if the images of starving Sudanese children with distended stomachs are too graphic. The problems seem too large for our efforts to make a difference. Our activity and our emotions seem 164 Review for Religious frozen. Even though we are members of the Body of Christ, we often choose not to see and not to hear. When hostages return exuberantly to waiting families, when a comatose girl revives to the joy of her parents, when government agencies extend unemployment benefits for those hurting in a reces-sion economy, how often do we feel a thrill and utter a prayer of thanks to God? Too often we keep ourselves emotionally distant even from the joys of others around us, probably because they just "happen" and leave us personally unaffected. St. Paul could state, by analogy with our human bodies, that if one member suffers all the members suffer with it; if one member is honored, all the members share its joy. The Easter events challenge us always in what we do and in what happens to us. If God is truly the God of our life, then we find the opportunity of meeting God both in what we set out to do and in what happens to us. Jesus' crucifixion confronts the activist in each of us to question our judgment about our most valued "work." All of our dyings become not the entropy of exhaustive waste, but graced moments of freedom to embrace another givenness of life from our God of life. When St. Paul challenged death--"Where is your sting?"--he did not close his eyes to the evils and losses which all the forms of dying represent. He trumpeted the Easter message that the Christ-redemption event changes not only our attitude but also our ability to value the whole of our life--its successes and accomplishments, its apparent waste matter of sin and failure. As Gospel models, Mary Magdalene (who may have confused sex and love) and Peter (who has grabbed for success and lied for survival) are the first among the evangelizers of this new creation event. Pope John Paul's appeal for a new evangelization takes form in us by our renewed attempt to integrate the active and passive aspects of our daily life. By living faith-lives as "other Christs" we make a dif-ference in what we do and in what we suffer. The call to a new evan-gelization invites us to explore further the struggles of justice and poverty and human living both at our doorstep and in our larger world. Making a difference often seems like planting seeds and hav-ing to wait for things to happen. Easter faith stirs us up in hope, moves us out in action, and integrates us in a compassionate patience. This Easter may the risen Lord embrace us anew with the grace of his passion for life. David L. Fleming sJ March-April 1992 165 WALTER J. BURGHARDT The Spiritual Exercises as a Foundation for Educational Ministry ministry and ministries To speak of basing an educational ministry on the Spiritual Exercises is something of a paradox, an apparent contra-diction. Two things simply do not seem to fit. Are not the Spiritual Exercises of St. Ignatius Loyola an experience of the spirit, a thirty-day or eight-day retreat centered on the movement of the Christian soul to heaven, conducted in solitude, far from hustle and bustle, and preferably in silence? And is not a university or college a citadel of the intellect, where the stress is on knowledge, on books, where minds meet in constant conflict, where ideas clash, where noise is in the air, where silence is reserved for a corner of the library? I am not saying that the Spiritual Exercises and the groves of academe are interchangeable terms, that a col-lege or university is a retreat experience, that the class-room is a chapel, that learning is worship. My thesis is that the Spiritual Exercises can be, indeed should be, an exciting foundation for education Jesuit-style. More specif-ically, I see the Spiritual Exercises as a process of conver-sion which in an educational institution aims at altering in students, faculty, and staff (1) their world of learning, the Walter J. Burghardt SJ is director of the Woodstock Theo-logical Center Project Preaching the ffust Word. This article retains the flavor of its original oral presentation made at Creighton University in Omaha, Nebraska, in April 1991. Father Burghardt's address is Manresa-on-Severn; P.O. Box 9; Annapolis, Maryland 21404. 166 Review for Religious life of the mind; (2) their world of loving, their human and reli-gious imagination and affection; (3) their world of living, the life of social realities. Let me explain what I mean in each of these three cases. First, the Spiritual Exercises should alter your world of learn-ing, that is, the life of your mind. You see, basic to the life of the mind, at the root of a university's existence, is a momentous mono-syllable: Why? Why study art and the arts, physical science or political science, law or business or medicine? Now Ignatius does not ask that question in those terms. But "spiritual exercises" he defines as "every way of preparing and disposing" ourselves to remove "all disordered attachments and, after their removal, of seeking and finding God's will in the way we direct our lives.''1 And there definitely are disordered approaches to the life of the mind, strange reasons why some go to college or university or professional school. I am not thinking of the more superficial reasons--college as a four-year Hammer dance2 interrupted by class. I am thinking of an approach to business education guided by a powerful principle: what makes the world go round is economics, and what makes the economy work is greed, the almighty dollar. I am thinking of gifted music and drama students whose aim is fame, the lust for applause, even the TV laugh machine. I am thinking of political-science students whose primary purpose is political power, the thrill in manipulating other men and women. A heart-rending example in this area is Lee Atwater, the manager of George Bush's 1988 presidential campaign who almost single-handedly turned the tide against Dukakis. Not long before his death at forty from a brain tumor on 29 March, this gifted man~ with an incredible instinct for the jugular made this poignant confession: The '80s were about acquiring--acquiring wealth, power, prestige. I know, I acquired more wealth, power and pres-tige than most. But you can acquire all you want and still feel empty. It took a deadly illness to put me eye to eye with that truth, but it is a truth that the country, caught up in its ruthless ambitions and moral decay, can learn on my dime.3 Not that money, fame, power are immoral in themselves; they are not. Without money a university would have little to offer to anyone. Fame makes it easier for the deprived to know you, to beg for the crumbs that fall from your table. Political power makes March-April 1992 167 Burghardt ¯ The Exercises for Educational Ministry possible not only a Persian Gulf war but legislated housing for the poor. Ignatius forces on the retreatant that insistent mono-syllable: Why? Even more radically, the Spiritual Exercises can keep you from segregating learning into a pigeonhole of its own, divorced from the thrust of the spirit towards God. I do not mean that all of learning becomes a religious enterprise. Vatican II made that quite clear. With Vatican I, it distinguished "'two orders of knowl-edge' which are distinct," declared that "the Church does not indeed forbid that 'when the human arts and sciences are practiced they use their own principles and their proper method, each in its own domain.'" In consequence, the council "affirms the legiti-mate autonomy of human culture and especially of the sciences.''4 My point is, the life of the mind is perilously impoverished if knowledge does not lead to wonder. Not sheer questioning: I wonder if Israel should continue populating the West Bank. In the grasp of wonder I marvel: I am surprised, amazed, delighted, enraptured. It is MaW pregnant by God's Spirit: "My spirit finds delight in God my Savior" (Lk 1:47). It is Magdalen about to touch her risen Jesus: "Master!" (Jn 20:16). It is doubting Thomas discovering his God in the wounds of Jesus. It is Michelangelo striking his sculptured Moses: "Speak!" It is Alexander Fleming fascinated by the very first antibiotic, America thrilling to the first footsteps on the moon. It is Mother Teresa cradling a naked retarded child in the rubble of West Beirut, a crippled old man in the excrement of Calcutta. It is the wonder of a first kiss. Such, sooner or later, should be your reaction to the life of learning, such the wonder that should permeate the life of your mind. Not a new methodology for biology or psychology; simply awe in the presence of a fascinating four-letter reality: life. The multifaceted, myriad miracle of life. Amazement at what breadths and depths there are to being alive--from the architectural artistry of the ant and the grace of a loping panther, through the blind-ing speed of a white marlin and the majestic flight of the bald eagle, to the beating heart of a unique fetus, the inspired imagery of Shakespeare, the fantastic forty-eight measures of Tchaikovsky's "Nutcracker," the transforming insight of Einstein. With such wonder you may hope to touch the pinnacle of knowledge. For, as philosopher Jacques Maritain discovered, the height of human knowing is not conceptual; it is experiential. Man or woman feels God. Yes, feels" God. 168 Review for Religious Am I ignoring Ignatius? Have I been distracted from his Spiritual Exercises? Quite the contrary. The Spiritual Exercises are an adventure in experience, in wonder. With all the power of your mental faculties, you enter the kingdom of contemplation--what contemplative William McNamara called % long loving look at the real." The real: all there is--the things of God, the people of God, God's very self. And the high purpose of all this? To be struck, surprised, stunned by the wonder of it all--from the ecstasy of Eden unspoiled, through sin's rape of the earth and earth's dwellers, to the unique love of God-in-our-flesh pinned to a cross, and our rebirth in his rising from the rock. The net effect? Ignatius's final contemplation, the acme of the Exercises: Learning to Love Like God. Here you touch the heart of Ignatius, his awareness of the ceaseless presence of Christ to our earth--now. "Consider," he counsels, "how [Christ] labors for me in all creatures.''s Not a vague, ultrapious generality. Christ behaves like a worker, a laborer, in each and every creature of his creation. How is it that the Rockies still rise in breathtaking splendor, Venus shines brighter than any star, and oil gushes from the fields of Nebraska? Because a risen Christ gives them being. Not once for all; continuously, day after day. How is it that forsythia can herald the approach of spring, corn turn into hot buttered popcorn for your theater, giant red-woods stalk the California sky? Because an imaginative Christ gives them life. How is it that your Irish setter can smell the game beyond your ken, gulls scavenge your ocean, the shad ascend the waters? Because a sensitive Christ gives them senses. How is it that you, this wondrous wedding of molecules and spirit, can shape an idea or send a skyscraper soaring, unveil mystery in a microscope or telescope, join with another--man or woman or God--in deathless oneness? Because Christ labors in you to give you intelligence and love--intelligence that mimics the mind of God, love that stems from a cross on the outskirts of Jerusalem. A thing of beauty and a joy for ever, this life of the mind. But only if the arts and sciences, if professions like law and medicine and business, that legitimately engross you open you to the still richer reality that surrounds you, invades you, transcends you, gives fresh life to the mind you treasure so rightly, the mind you The life of the mind is perilously impoverished if knowledge does not lead to wonder. March-April 1992 169 Burghardt ¯ The Exercises for Educational Ministry accept so lightly. Ignatius's Spiritual Exercises are not the only "way to go." But for openers in two senses--a beginning and an opening--as a basis, a foundation, for the life of the mind, the Spiritual Exercises are an experience difficult to exceed. Second, the Spiritual Exercises should alter your world of loving, that is, your human and religious imagination and affec-tion. Basic to this affirmation is a realization: The life of the human spirit is not circumscribed by reason, by your ability to grasp ideas, to draw conclusions from facts and premises. If your intellectual existence is simply a model of Cartesian clarity, you are limping along on one leg. What is the lamentable lacuna? Imagination. What is this strange creature we call imagination?6 To begin with, what is imagination not? It is not the same thing as fantasy. Fantasy has come to mean the grotesque, the bizarre. That is fan-tastic which is unreal, irrational, wild, unrestrained. We speak of "pure fantasy": It has no connection with reality. It is imagination run wild, on the loose, unbridled, uncontained.7 What is it, then? Imagination is the capacity we have "to make the material an image of the immaterial or spiritual.''8 It is a cre-ative power. You find it in Rembrandt's self-portraits, in Beethoven's Fifth Symphony, in the odor of a new rose or the flavor of an old wine. You find it in dramatists like Aeschylus and Shakespeare, in poets from Sappho to Gerard Manley Hopkins, in storytellers like C.S. Lewis and Stephen King. Now, when I say "capacity," I do not mean a "faculty" like intellect or will. I mean rather a posture of my whole person towards my experience.9 It is a way of seeing. It is, as with Castaneda, looking for the holes in the world or listening to the space between sounds. It is a breaking through the obvious, the surface, the superficial, to the reality beneath and beyond. It is the world of wonder and intuition, of amazement and delight, of fes-tivity and play. How does imagination come to expression? Let me focus on specifically religious imagination. I sketch five ways. 1. A vision. I mean "the emergence either in dreams, trance, or ecstasy, of a pattern of images, words, or dreamlike dramas which are experienced then, and upon later reflection, as having revelatory significance." 10 Examples? Isaiah's vision of the Lord in the temple (Is 6); Moses and Elijah appearing to Jesus and the disciples on the Mount of Transfiguration (Mt 17:1-9); Joan of Arc's "voices"; St. Margaret Mary's vision of the Sacred Heart. 170 Review for Religious 2. Ritual. The form of ritual is action--public, dramatic, pat-terned. A group enacts the presence of the sacred and partici-pates in that presence, usually through some combination of dance, chant, sacrifice, or sacrament.11 3. Story. I mean a narrative, a constellation of images, that recounts incidents or events. As Sallie TeSelle put it, "We all love a good story because of the basic nar-rative quality of human experience: in a sense any story is about ourselves, and a good story is good precisely because somehow it rings true to human life . We recognize our pilgrimage from here to there in a good story.''12 For the religious imagina-tion, three types of stories are particularly impor-tant: parable, allegory, and myth; the parables of Jesus, Lewis's "Chronicles of Narnia," and the Creation myth.13 4. The fine arts. I mean painting and poetry, sculpture and architecture, music, dancing, and dra-matic art. I mean da Vinci and John Donne, the "PietY" and Chartres, Beethoven's "Missa Solemnis," David whirling and skipping before the Ark of the Covenant, the mystery dramas of the Middle Ages. I mean films. 5. Symbol. What symbol means is not easy to say, for even within theology it does not have a univocal sense. Let me define it, with Avery Dulles, as "an externally perceived sign that works mysteriously on the human consciousness so as to suggest more than it can clearly describe or define." 14 Not every sign is a sym-bol. A mere indicator ("This way to the art museum") is not a symbol. "The symbol is a sign pregnant with a depth of meaning which is evoked rather than explicitly stated.''is It might be an artifact, a person, an event, words, a story--parable, allegory, myth. The importance of symbols, of imagination, in a university? I make three points. First, imagination is not at odds with knowl-edge; imagination is a form of cognition. In Whitehead's words, "Imagination is not to be divorced from the facts; it is a way of illuminating the facts.''16 True, it is not a process of reasoning; it is not abstract thought, conceptual analysis, rational demonstra-tion, syllogistic proof. Notre Dame of Paris is not a thesis in the-ology; Lewis's famous trilogy does not demonstrate the origin of evil; Hopkins is not analyzing God's image in us when he sings Imagination is not at odds with knowledge; imagination is a form of cognition. Marcb-April 1992 171 Burghardt ¯ The Exercises for Educational Ministry that "Christ plays in ten thousand places, / Lovely in limbs, and lovely in eyes not his / To the Father through the features of men's faces.''17 And still, imaging and imagining is a work of our intellectual nature; through it our spirit reaches the true, the beautiful, and the good. Second, imagination does not so much teach as evoke; it calls something forth from you. And so it is often ambiguous; the image can be understood in different ways. Do you remember the reporters who asked Martha Graham, "Miss Graham, what does your dance mean?" She replied: "Darlings, if I could tell you, I would not have danced it!" Something is lost when we move from imagining to thinking, from art to conceptual clarity. Not that imagination is arbitrary, that "Swan Lake" or the Infancy Narrative or "Hamlet" or the Transfiguration is whatever anyone wants to make of it, my gut feeling. Hostile to a valid imagina-tion is "the cult of imagination for itself alone; vision, phantasy, ecstasy for their own sakes; creativity, spontaneity on their own, without roots, without tradition, without discipline.''1~ Amos Wilder was right: "Inebriation is no substitute for paideia.''19 And still it is true, the image is more open-ended than the con-cept, less confining, less imprisoning. The image evokes our own imagining. Third, religion itself is a system of symbols. As sociologist Andrew Greeley saw, "religion was symbol and story long before it became theology and philosophy and., the poetry of religion was not inferior to its prose but rather anterior to it and, in terms of the whole human person, in some ways superior to it.''2° Biblical revelation is highly symbolic. Skim the Hebrew Scriptures: a burning bush, the miracles of the Exodus, the theo-phanies of Sinai, the "still small voice" heard by Elijah, the visions of the prophets and seers. Scan the New Testament: the circum-stances surrounding Jesus' conception and birth, the descent of the Spirit in the form of a dove, the transfiguration, Calvary, the res-urrection. Take key themes like the kingdom of God, its expres-sion in Jesus' proverbial sayings, in the Lord's Prayer, in the Gospel parables. The kingdom is not a clear concept with a uni-vocal significance. It is a symbol that "can represent or evoke a whole range or series of conceptions or ideas.''21 Turn from Scripture to the Catholic-Protestant problematic. Greeley's research persuades him that "the fundamental differ-ences between Catholicism and Protestantism are not doctrinal or 172 Review for Religious ethical" but "differing sets of symbols.''22 Take the central symbol: God.23 The classical literature of the Catholic tradition assumes a God who is present in the world, disclosing Himself in and through creation. The world and all its events, objects, and people tend to be somewhat like God. The Protestant classics, on the other hand, assume a God who is radically absent from the world and who discloses Herself only on rare occasions (especially in Jesus Christ and Him cruci-fied). The world and all its events, objects, and people tend to be radically different from God.24 Even more concretely, Greeley insists, their different images of God account for different religious behavior between Catholics and Protestants. In the Protestant imagination God is perceived as distant (father, judge, king, master); in the Catholic imagination God is perceived as present (mother, lover, friend, spouse).2s Another crucial example: two approaches to human society shaped by different imaginative pictures. The Catholic tends to see society as a "sacrament" of God, a set of ordered relationships, governed by both justice and love, that reveal, however imperfectly, the presence of God. Society is "natural" and "good," therefore, for humans and their natural response to God is social. The Protestant, on the other hand, tends to see human society as "God-for-saken" and therefore unnatural and oppressive. The indi-vidual stands over against society and not integrated into it. The human becomes fully human only when he is able to break away from social oppression and relate to the absent God as a completely free individual.26 A final example from Greeley's sociological research: The image that most sharply distinguishes the Catholic tradition from other Christian traditions is Mary the mother of Jesus. No one else has Madonna statues in church. MaW is essen-tial to Catholicism, not perhaps on the level of doctrine but surely on the level of imagination, because she more than any other image blatantly confirms the sacramental instinct: the whole of creation and all its processes, especially its lifegiving and life-nurturing processes, reveal the lurking and passionate love of God.27 Once again, have I been distracted from Ignatius and his Spiritual Exercises? Not really. The Exercises, for all their appeal to the Christian intelligence, are not a head trip. They are first and foremost an experience. An experience of Catholic symbols: Adam and Eve and Eden, angels and Satan, hellfire, a virgin and a crib, March-April 1992 173 Burghardt ¯ The Exercises for Educational Ministry The events of Jesus" earthly existence must be seen as a 'today." Egypt and Jerusalem, the transfiguration, bread and wine, blood and water from the side of Christ, nail marks in risen hands, an ascension into heaven. But the experience is not cold reason. Take the experience of sin's devastating impact on angels and humans, sin's ravishing of God's good earth. When you go through the Spiritual Exercises, you do not simply define sin, recall a traditional definition: any thought, word, or action against God's law. Your senses get into the act: you smell sin's stench. Even more importantly, you see sin's cost, image it, weep over it; for sin's cost is a cross, the pierced hands of a God-man. The God-man. The Exercises are a constant contemplation--contemplation of Christ. Never abstract theology, though theology informs it all. In Bethlehem's cave you are a servant; you not only listen to Mary and Joseph, you "smell the infinite flagrance and taste the infinite sweetness of the divinity.''28 You flee with that unique family into Egypt, feel what it means to be a refugee in the Middle East. In a decisive meditation you not only contrast "two standards," two scenarios for orienting your life. The standards take flesh in two persons: in a Satan who inspires "horror and terror," who makes you lust for riches, for honor, for pride; and in a living Christ who attracts you to poverty, insults, and humil-ity.: 9 It is not only Jesus who is tempted in the wilderness; you wrestle with your personal devils, sweat through the temptations that jolted Jesus: Use your powers, your gifts, your possessions just for your own fantastic self, for the sweet smell of success. Like the sinful woman, you wash our Lord's feet with your tears, feel your sins forgiven because you too have "loved much" (Lk 7:47). And so into Christ's passion, which you no longer study with scholarly detachment, comparing different traditions, reconcil-ing inconsistencies. Ignatius wants you to feel: grief and shame indeed, "because the Lord is going to his suffering for [your] sins,''3° but even, if possible, the kiss that betrayed him, the nails that held him fast. And finally, joy in the risen Christ. Not sim-ply a sense of relief; rather your whole being bursting with new life, his life, as you share his rising with his Mother, try to touch him with Magdalen, munch seafood with him and the Eleven. This is not simply your own picture show, on a level with 174 Review for Religious Kevin Costner "Dancing with !/Volves.''31 Ignatius playing with your capacity to imagine is attempting something terribly signif-icant psychologically and spiritually. This "application of the senses" goes back to a medieval tradition that reached Ignatius through a book he read while convalescing from cannon wounds back at Loyola.32 The unknown Franciscan author had written: If you wish to draw profit from these meditations., make everything that the Lord Jesus said and did present to your-self, just as though you were hearing it with your ears and seeing it with your eyes . And even when it is related in the past tense you should contemplate it all as though pres-ent today. VChy is this highly significant for an intelligent spirituality? Because you are no longer looking at the life of Christ sheerly as history, something that took place in the past. The events of Jesus' earthly existence must be seen as a "today," the historical hap-penings drawn into your own world here and now. That is how you achieve not abstract knowledge but what the medievals called "familiarity with Christ," an understanding that takes hold not only of discursive reasoning but of the whole person. Imagination leads to love--a direct experience of love. Ignatius films in living color what Aquinas phrased in attractive abstraction: There are two ways of desiring knowledge. One way is to desire it as a perfection of one's self; and that is the way philosophers desire it. The other way is to desire it not [merely] as a perfection of one's self but because through this knowledge the one we love becomes present to us; and that is the way saints desire it.34 Third, the Spiritual Exercises should alter your world of liv-ing, that is, the life of social realities. Here three facets call for clarification: social realities, the Exercises, and you. What do I mean by social realities? I mean the life of a soci-ety, the life that moves beyond the individual in isolation to com-munity, people interacting, impacting one on another, human persons depending on one another. How do the Spiritual Exercises touch social realities? After all, did not Ignatius himself describe the Exercises as "every way of preparing and disposing" ourselves to remove "all disordered attachments and, after their removal, of seeking and finding God's will in the way we direct our lives"?3s This sounds rather indi-vidualistic, does it not? Or, at best, quite vague. March-April 1992 175 Burghardt ¯ The Exercises for Educational Ministry I am aware that in 1975 the 32nd General Congregation of Jesuits declared, "The mission of the Society of Jesus today is the service of faith, of which the promotion of justice is an absolute requirement.''36 And it went on to assert a bit later: Every sector of our educational works should be subjected to constant review, so that they will not only continue to form young people and adults able and willing to build a more just social order, but do so ever more effectively. Especially should we help form our Christian students as "men [and women]-for-others" in a mature faith and in per-sonal attachment to Jesus Christ, persons whose lively faith impels them to seek and find Christ in the service of their fellow men [and women]. Thus we shall contribute to form-ing persons who will themselves multiply the work of world-wide education.-~7 But our specific question remains: Granted that our colleges should prepare women and men to construct a more just social order, how do the Spiritual Exercises lay a foundation for the social-justice component of Jesuit education? Almost a half century ago, a young Jesuit who had not yet taken his final vows in the Society was asked by his provincial to direct the annual eight-day retreat for the Jesuit theology stu-dents at Alma in California. In the course of the retreat, director Father George H. Dunne reflected on a number of social issues. Dealing with the Sermon on the Mount, for example, and the two great commandments, he "talked about poverty, peace, war, not in the abstract but in the concrete." He "talked about anti- Semitism, Hitler's holocaust, racial segregation, the rat-infested tenements in New York, the exploitation of migrant farm work-ers, the Spanish Civil War, the anguish of the world's poor . -38 Not long after, he received a letter from the representative of the Jesuit superior general for the American provinces during World War II. Father Zacheus J. Maher charged Father Dunne with substituting for the Spiritual Exercises a series of "brilliant talks on social subjects." "Such subjects," he declared, "have no place in the Spiritual Exercises.''> Let us make an admission: Our neighbor, the wider society, is not explicit in the text of the Exercises.4° Not surprising; for the Exercises "are addressed to individuals, and they seek to enable a person to have the interior freedom to serve God . -41 But if you delve more deeply, you discover how profoundly social, societal, the Exercises are. 176 Review for Religious You see, the Ignatian meditations point you ceaselessly to Christ, to the Christ of the Gospels, in that way to absorb the mind of Christ. And so you focus on the programmatic scene in Nazareth's synagogue, where Jesus makes his own the announce-ment in Isaiah: "The Spirit of the Lord is upon me, for he has anointed me. He has sent me to preach good news to the poor, to proclaim release for pris-oners and sight for the blind, to set at liberty those who are oppressed, and to proclaim the Lord's year of favor" (Lk 4:1 8-1 9).42 Through the Exercises that program ceases to be pecu-liarly Jesus'; it becomes your own. What Second Isaiah announced to the people of his day Jesus announces to the poor and impris-oned, the blind and deprived of his day. And this is what Christians in the mold of Ignatius announce to the downtrodden of their day. With Ignatius in the final Contemplation for Learning to Love Like God, you ponder profoundly how Christ "labors for [you] in all creatures on the face of the earth, that is, he behaves like one who labors. In the heav-ens, the elements, the plants, the fruits, the cattle, [man and woman], he gives being, conserves them in existence, confers life and sensation, and so on.''43 And you ask to labor with Christ as he ceaselessly creates, recreates, redeems a fallen world. Last Easter a Catholic professor of history ended his regular column in a diocesan newspaper with two puzzling sentences: "When Jesus rose from the dead, he did not go about lecturing on the social problems of his day. Instead he manifested himself in glory to his disciples in a manner that empowered them to go forth as his courageous emissaries.''44 But neither did the risen Jesus go about celebrating the Eucharist and fingering his rosary. And what did he empower them to go forth to do? To baptize indeed; to preach what he preached. But did he not preach loving your sisters and brothers as Jesus loved you? Does such loving have nothing to do with war on the womb or war in the Middle East? Nothing to do with inhuman poverty or child abuse? Nothing to do with racism or the rape of the earth? What you should experience through the Exercises is that by God's design and initiative human existence is fundamentally social, societal:4s we are "we" before we are "I" and "thou." This By God's design and initiative human existence is fundamentally social, societal. March-April 1992 177 Burghardt ¯ The Exercises for Educational Ministry is central in Christian revelation and of primary importance for our contemporary culture of individualism, where we think first of self and then how we can join with others in community--as though community did not precede the individual genetically, psychically, socially, and spiritually.46 Even Catholic social teach-ing frequently fails to position this fact front and center, because it lays down as primary in its social ethics the "dignity of the human person, who is made to the image of God." From there the teaching argues to the God-invested rights of the individual which other individuals and institutions must respect. This misses the point of the Genesis story (on which it is often based) that the "Adam" who is given such dignity is not an individual but "the hmnan," our whole race in personification.47 How does all this touch us? Very simply, a university or col-lege ought to be not only the seedbed of learning and imagination; it should be the boot camp of our societal existence. The Jesuit educational ideal is not the intellectual mole who lives almost entirely underground, surfaces occasionally for fresh air and a Big Mac, burrows back down to the earthworms before people can distract him. No. A college is where young men and women who may one day profoundly influence America's way of life touch, some for the first time, the ruptures that sever us from our earth, from our sisters and brothers, from our very selves. Not simply in an antiseptic classroom, for all its high importance for under-standing. Even more importantly, experience of rupture: experi-ence not only of ecology but of an earth irreparably ravaged, not only abstract poverty but the stomach-bloated poor, not only the words "child abuse" but the vacant stare of the child abused, not only a book on racism but the hopelessness or hatred in human hearts. To yearn for such experience, I know no better introduc-tion than experiencing the Christ of the Spiritual Exercises, the conversion consequent on seeing Christ more clearly, loving him more dearly. Can you get a 4.0, be learned, a scholar, without such a con-version? Undoubtedly. Can you make megabucks in business or law, in medicine or government without such a conversion? Undoubtedly. Can you marry well, raise two and a half children, treat them to an Ivy school education without such a conversion? Undoubtedly. Can you be deliriously happy without such a con-version? Undoubtedly. Can you live an integrated human and Christian existence without such a conversion? I doubt it. 178 Review for Religious Notes i Spiritual Exercises 1; translation partially mine. 2 Reference to a type of dancing currently in high favor with the young and involving amazing hyperactivity. 3 Thomas B. Edsall, "GOP Battler Lee Atwater Dies at 40," Washington Post, 30 March 1991, 1 and 7. 4 Second Vatican Council, Pastoral Constitution on the Church in the Modern World, no. 59. s Spiritual Exercises 236. For Christ as the "creator and Lord" of this contemplation, see Hugo Rahner SJ, Ignatius the Theologian (New York: Herder and Herder, 1968 / San Francisco: Ignatius Press, 1991), p. 134. 6 Here I am drawing largely, but not entirely, on material in nay book Preaching: The Art and the Craft (New York/Mahwah: Paulist, 1987), pp. 19-25. 7 I am aware that fantasy does not have to mean the bizarre; I am speaking of a com~non current usage. The development was concisely expressed in l/Vebster's New International Dictionary of the English Language (2nd ed. unabridged; Springfield, Mass.: Merriam, 1958), p. 918: "From the conception of fantasy as the faculty of mentally reproducing sensible objects, the meaning appears to have developed into: first, false or delu-sive mental creation; and second, any senselike representation in the mind, equivalent to the less strict use of imagination and fancy. Later fan-tasy acquired, also, a somewhat distinctive usage, taking over the sense of whimsical, grotesque, or bizarre image making. This latter sense, however, did not attach itself to the variant phantasy, which is used for visionary or phantasmic imagination." See also Urban T. Hohnes III, Ministry and Imagination (New York: Seabury, 1976), pp. 100-103. ~ Holmes, ibid, pp. 97-98. Here Holmes is a&nittedly borrowing from Owen Barfield, Saving the Appearances: A Study in Idolatry (New York: Harcourt, Brace & World, n.d.). 9 See Holmes, ibid, p. 88. 10 Theodore W. Jennings Jr., Introduction to Theology: An Invitation to Reflection upon the Christian Mythos (Philadelphia: Fortress, 1976), p. 49. 1~ See ibid, p. 52. 12 Sallie M. TeSelle, cited by Holmes, Ministry and Imagination, p. 166, from the Journal of the American Academy of Religion 42 (1974): 635. ~3 Lest the reader be unduly disturbed, myth is not opposed to fact or to fancy. Its raw material tnay he fact or it may be fancy; in either case it intends "to narrate the fundamental structure of human being in the world. By the concreteness of its imagery, the universality of its intention, its narrative or stoW form, the myth evokes the identification and par-ticipation of those for whom it functions as revelatory" (Jennings, Introduction to Theology, pp. 51-52). ~4 Avery Dulles SJ, "The Symbolic Structure of Revelation," March-April 1992 179 Burghardt ¯ The Exercises for Educational Ministry Theological Studies 41 (1980): 55-56. Dulles studies the five dominant approaches to revelation: the propositional, historical, mystical, dialecti-cal, and symbolic--with greatest stress on the symbolic. He asks how in each theory revelation is mediated and what kind of truth it has. He con-cludes that in Christ the five aspects coalesce in a kind of unity, but insists that the first four are reconciled and held in unity through the symbolic facet. ~s Ibid, p. 56. 16 A. N. Whitehead, The Aims of Education and Other Essays (New York: Macmillan, 1929), p. 139. 17 Gerard Manley Hopkins, "As kingfishers catch fire. ," Poem 57 in W. H. Gardner and N.H. Mackenzie, eds., The Poems of Gerard Manley Hopkins (London: Oxford University, 1970), p. 90. ~ Amos Niven Wilder, Theopoetic: Theology and the Religious Imagination (Philadelphia: Fortress, 1976), p. 57. ~') Ibid, p. 67. ~,0 Andrew M. Greeley, The Catholic Myth: The Behavior and Beliefs of American Catholics (New York: Scribner's, 1990), p. 37. 21 Norman Perrin, Jesus and the Language of the Kingdom (Philadelphia: Fortress, 1976), p. 33. ~2 Greeley, The Catholic ~Vlyth, p. 44. 23 Here Greeley (p. 45) admits his dependence on David Tracy's The Analogical Imagination (New York: Crossroad, 1981). 24 Greeley, The C)ttholic Myth, p. 45. ~5 See ibid, p. 55. 26 Ibid, p. 45. Hcre, too, Greeley is indebted to David Tracy. Note Greeley's warning to his readers that the word "tend" is "used advisedly. Zero-sum relationships do not exist in the world of the preconscious" (ibid). -,7 Ibid, p. 253. See p. 254: "I argue., that the obvious functional role of Mary the mother of Jesus in the Catholic tradition is to reflect the mother love of God." For detailed presentation of the origins and func-tion of the Mary symbol, see Greeley's The Mary Myth (New York: Seabury, 1977). 2~ Spiritual Exercises 124; text from Louis J. Puhl sJ, The Spiritual Exercises of St. Ignatius (Chicago: Loyola University, 195 I), p. 55. 29 Spiritual Exercises 140, 146 (Puhl, pp. 60, 62). 30 Spiritual Exercises 193 (Puhl, p. 81). 31 A current fihn that made off with a number of Academy awards. 3~ The book was Meditationes vitae Christi, long attributed to St. Bonaventure but actually composed by an unknown Franciscan of the fourteenth century; see Rahner, Ignatius the Theologian (n. 5 above), pp. 192-193. Quoted from Rahner, ibid, p. 193. 180 Review for Religious 34 1 have not been able as yet to document this text. 3s Spiritual Exercises 1 ; translation partially mine. 36 Documents of the Thirty-second General Congregatio,z of the Society of Jesus, 2 December 1974--7 March 1975 I, 4 (Washington, D.C.: Jesuit Conference, [1975]), p. 17. 37 Ibid, I, 4, pp. 35-36. 38 King's Pawn: The Memoirs of George H. Dunue, s.J. (Chicago: Loyola University, 1990), p. 70. 39 Ibid, pp. 69, 70. q0 See useful material in Dean Brackley SJ, "Downward Mobility: Social Implications of St. Ignatius's Two Standards," Studies in the Spirituality of Jesuits 20, no. 4 (January 1988): 53; also in Thomas E. Clark SJ, "Ignatian Spirituality and Societal Consciousness," ibid, 7, no. 4 (September 1975): 127-150. 4~ Brackley, "Downward Mobility," p. 12. 42 On this episode see Joseph A. Fitzmyer SJ, The Gospel according to Luke (I-IX) (Garden City, N.Y.: Doubleday, 1981), p. 529: "Luke had deliberately put this story [4:16-30] at the beginning of the public min-istry to encapsulate the entire ministry of Jesus and the reaction to it." 43 Spiritual Exercises 236; translation partially mine. 44james Hitchcock in St. Louis Review, 29 March 1991, p. 11. 4s See Clarke (n. 40 above), pp. 128-129, for the advantages of the adjective "societal" over "social" in reference to apostolate and ministry. "Social" efforts "seek immediately and personally to alleviate the misery of those individuals who are deprived." "Societal" activity "concerns itself immediately with the healing and transformation of those human struc-tures, institutions, processes, and environments which draw persons into misery or make it difficult for them to emerge from it." 46 See Matthew Lamb, "The Social and Political Dimensions of Lonergan's Theology," in Vernon Gregson, ed., The Desires of the Human Heart (New York/Mahwah: Paulist, 1988), p. 270. 471 owe this paragraph to notes of James L. Connor sJ, director of the Woodstock Theological Center, Washington, D.C., prepared for the inau-gural retreat of my project Preaching the Just Word, an effort to move the preaching of social-justice issues more effectively into the Catholic pul-pits of the United States. March-April 1992 181 MELANNIE SVOBODA Going the Distance, Sustaining the Gift an one of her newspaper columns, Ellen Goodman describes pheno~nenon called "compassion fatigue." This occurs when people who are normally sensitive and generous get "tired of caring." Most Americans, Goodman maintains, are very caring in emergencies. She writes: "We are great at performing the one-night stands for causes. Christmas dinner for the poor, collec-tions for victims of fire or flood or famine." But if the emergency situation becomes chronic, many of us find it difficult to sustain our initial level of concern. When compassion fatigue sets in, says Goodman, "A gift can begin to feel like an obligation, generosity can turn into resentment, and sympathy can turn hard." I think Goodman's article has definite implications for those of us involved in ministry in the church. Let us face it: most of us are in ministry not for a one-night stand. We are in it for years, maybe even for life. The problems we deal with every day--igno-rance, poverty, injustice, sickness, violence--will not go away overnight--or even in a matter of a few years. So the question we have to ask ourselves is: How do we keep our compassion alive over the long haul? How do we fan the flame of enthusiasm for a lifetime of service in the church? Before I suggest some ways of doing this, I would like to say a few words about why. For everything I say is based on the premise Melannie Svoboda SND, with whom our readers are well acquainted, resides at Notre Dame Academy; Route One, Box 197; Middleburg, Virginia 22117. 182 Review for Religious that coinpassion and enthusiasm are essential for ministry in the church. Without them, ministry is at best a mere show and at worst a perversion of the very Gospel we claim to proclaim. To illustrate this fact, I tried to come up with an image of ministry as compassionate, generous, and enthusiastic--and not something performed out of a sense of obligation and even with resentment. The image I came up with may appear an unlikely one: feeding chickens! But let me explain. Feeding Chickens I was born and raised on a small goose farm in Willoughby Hills, Ohio. That rural "initial formation" continues to influence my outlook on life. On our farm we had hundreds of white Emden geese. It was my father and brothers who had the job of feeding them. But we also had a couple dozen chickens, and the task of feeding them usually fell to my mother, my sister, or me. Now what is the connection between feeding chickens and ministering in today's church? Simple. The way I see it, there are three essential elements to proper chicken feeding (and, I might add, to proper church ministry). First, there is the feed itself--the corn, the mash, whatever. The feed is the gift we bring to the chickens. More than that, it is their source of nourishment, of life itself. Without too much of a stretch of the imagination, we can say that the chicken feed is the "good news" we bring each day to our chickens. The second element of chicken feeding involves calling the chickens. We have to get their attention, alert them to the feed we have for them. But a good chicken feeder goes beyond merely calling the chickens. He or she establishes a relationship with them. The feeder talks to the chickens, even thanking them for the fine eggs they have been laying. For a good chicken feeder (like a good church minister) is always aware of being a receiver as well as a giver. The third element of chicken feeding (and of ministry) is the actual broadcasting of the feed. How does an experienced chicken feeder broadcast the feed? Eagerly, generously, unsparingly. Now that is an image of ministry at its best, ministry with compassion and enthusiasm. Ministry at its worst would be the person who sets out to feed the chickens grumbling and mum-bling the whole way to the chicken coop. "I have got to feed those March-April 1992 183 Svoboda ¯ Going the Distance stupid chickens--again. I just fed them yesterday. They're never satisfied. All they do is eat, eat, eat. What good are they, any-way?" Such a feeder might not even call the chickens, thinking: "If I don't call them, maybe they won't come, and then I won't have to feed them." But, of course, the chickens do come, called or uncalled. And how does this kind of feeder broadcast the feed? Perhaps sparingly: "A kernel for you, a kernel for you . " Or angrily, throwing handfuls of feed down on the ground in dis-gust. Or hastily, dumping the whole pail of feed in one spot, just to get the job over with. That is an image of ministry when compassion fatigue has set in. I maintain that ministering in such a way is a contradiction of the Gospel. For we are called to proclaim the good news, not the "ho-hum" news, not the "halfway decent" news. We are called to love the people to whom we minister, not "put up with" them or view them as a nuisance. If we can no longer minister with gen-uine compassion or with vibrant enthusiasm, then maybe we should not be ministering. Years ago I had a Scripture teacher who made this point very clear. He said that on a given day we might wake up crabby, dis-couraged, depressed, mad at the whole world and every human being in it. On such a morning, maybe we should call the office, the school, or the parish and say in all honesty and humility, "I won't be in. I cannot in conscience represent the Gospel today." The suggestion, though perhaps a little extreme, does make a salient point: an anti-sign to the Gospel is probably worse than no sign at all. In other words, if our words, attitude, and whole bear-ing contradict the Good News we represent, then maybe we should not be representing it. Compassion and enthusiasm are requisites for effective min-istry. What, then, are some ways we can "go the distance" and "sustain our gift" of ministering? There are, no doubt, many ways. Here, I suggest four. Retaining the Big Picture The first way is to retain the big picture. Sometimes we lose enthusiasm for our ministry because our perspective becomes too narrow, our vision myopic. We lose sight of the big picture and get enmeshed in the near at hand, the petty, the nitty-gritty. In his book The Art of Choosing, Carlos ~Galles SJ reminds us how impor- 184 Review for Reli~4ous rant it is in life to have a sense of direction. He describes "a lovely little habit" that Ignatius had of stopping himself physically in the middle of a hall and asking himself, "Where am I going? And what for?" That habit was one way Ignatius had of connecting a seemingly insignificant action--going to the dining room to eat, heading for chapel to pray, or walking down the hall to a meet-ing-- with the bigger picture of ministering to God's people. The practice is a good one: regularly and consciously to make ourselves see our daily small actions as part of a greater whole. Recently I watched an artist painting a large mural of a sunrise. I noticed how frequently she stepped back from her work to gain a broader perspective. Then she would step forward, add a few more strokes with the paint roller, and step back again for another look. We must do the same thing in our ministry. Sometimes God seems to provide us with opportunities to do this: after a suc-cessful activity, after an apparent failure, at the time of a transfer or change in ministry, or during a serious illness. But we can also do this more regularly: during an annual retreat or a monthly day of recollection, in the morning before we begin our day, or in the evening before we crawl (or fall) into bed. The habit of ask-ing "Where am I going (or where have I been today) and what for?" will put us in touch with the real zvhat and v:hatfor of our ministry, thus enabling us to catch at least a glimpse of how our "daily chores" fit into the big picture of God's grand design. Seeing Babies A second way of retaining our compassion and enthusiasm I call: seeing babies and not diapers. A priest told me once that a young mother came to him very discouraged and worn out. "I'm sick and tired of changing diapers," she cried. The priest thought for a moment and then gently suggested, "Next time don't change the diaper. Change the baby." He was not being "celibately sar-castic." He was pointing out to her a lesson in perspective. We have to see the tasks we do in relation to the individual human beings for whom we do them. During a retreat another priest told this true stoW. A teenage boy was seriously injured in a car accident. When the parish priest was notified, he immediately went to the hospital to see the boy. When the priest walked in, the boy said, "Father, if you've come here for God's sake, then for God's sake, get out! But if you have March-April 1992 185 Svoboda ¯ Going the Distance come here because you think I am worth it, then please stay." The priest stayed. Maybe for too long we overemphasized "All for the greater honor and glory of God." That phrase certainly encapsulates a marvelous truth, but, like most truths, even that one needs another truth to balance it. In our ministry we do not bypass the human beings we serve. We do not overlook them. We do not use them to win God's favor. We must remember, we minister not to parishes, schools, hospitals, or dioceses. We minister to individ-ual human beings--to Vera, Frank, Carlos, Heather--and each of them is worth it. Getting Support A third way we sustain our gift of ministry is: We get sup-port. The venerable tradition of rugged individualism that helped found this great nation will not "cut it" in ministry. The truth is, we cannot "go it alone." Fortunately, our contemporary times, with its emphasis on support groups, reminds us of this truth. I came to appreciate the importance of support groups when I became a flee-lance writer. Before that I had been a full-time high school teacher for many years. As a teacher I had a built-in support group: the other teachers on the faculty. But when I seri-ously began to write as part of my ministry, I suddenly felt terri-bly isolated and alone. It became difficult for me to sit in front of my typewriter (and later tny computer) for two or three hours a day and write, for I would recall working for hours on a piece only to have it fizzle into nothingness. Or I would send out arti-cles and stories enthusiastically only to have them lost, mutilated, or rejected. Finally I knew I needed support in my ministry--and more than the occasional acceptance letter offers. So I attended some writers' conferences and hooked up with a few other people who write for publication. I rely on these friends for the under-standing and encouragement that only a fellow writer can give. In his book The Four Loves, C.S. Lewis writes beautifully about the origin of a friendship. He says a friendship originates when two people, often engaged in a common task, disclose some-thing of their inner selves to each other. They turn to each other in amazement and say, "You, too?" We in church ministry need to experience that "you-too?-ness" with others who are engaged in the same or similar ministry. 186 Review for Religious Being More than a Minister A fourth way we can go the distance in our ministry is to be more than a minister. We probably all agree that we are more than we do, and that we are far more valuable than what we pro-duce. But an effective minister does more than give intellectual assent to that truth. He or she makes decisions based on it. He or she takes time to be more than a minister, knowing how pathetic it is if a minister's identity is restricted to a particular job or title. There is always a danger of turning even church work into an end in itself. Workaholism is alive and well in most business organizations and (we have to admit with sadness) also in our church. The problem is, workaholism, though a real addiction, looks a lot like dedication. If a minister in the church is addicted to alcohol or gambling or food or sex, chances are someone (or someones) sooner or later will intervene to help that person. But if a minister is addicted to work~staying up all hours of the night, never taking time for a break or vacation, never socializing with people in a nonwork setting--we sometimes let him or her go on. Or even worse, we praise that person, thus encouraging the addiction. In this regard, we should recall that the primary biblical image of heaven is not an office, not a school, not a parish. It is a party, a banquet. If all we do our whole life is work, work, work, chances are we are going to feel extremely out of place in heaven. We will not know what to do, how to let go, how to have fun. No, we ministers should learn how to be party people while we are still here on earth--even as we minister. We work hard, yes, knowing full well that our ministry cannot always be restricted to certain office hours. But we also know how to get away, how to enjoy people and have fun. The Cross, the Cost So far we have looked at four ways to help prevent compas-sion fatigue in our ministry. But there is one more word I wish to say about compassion fatigue: sometimes it is the cross we bear, the cost we pay. Our fatigue is not always a sign that we are doing something wrong. Sometimes it is a sign that we are doing some-thing right. Our periodic fatigue and occasional discouragement put us in touch with our limits. And experiencing our limits is vital to effective ministry. Otherwise we run the risk of living in March-April 1992 187 Svoboda ¯ Going the Distance illusion, of beginning to think that we are responsible for the good we do or that we are the "good news" we proclaim--and not Jesus. Our ministry, in order to be authentic, must cost us some-thing-- in time, in energy, in love. I am reminded of that seem-ingly insignificant incident in the story of David at the end of the second book of Samuel. David, nearing the end of his life, goes to a man named Araunah and asks to buy his threshing place in order to build an altar there for the Lord. Araunah tells David, "Take it, Your Majesty." And he offers to give several oxen, too, all free of charge. But David refuses to accept Araunah's gifts. He insists on paying for everything, saying, "I will not offer the Lord my God sacrifices that have cost me nothing." At times we all get weary in our ministry. Our fatigue, loneliness, or discouragement are part of the cost of our love and service of others, part of the sacrifice we make regularly to God for the privilege of serving in the church. The Ministry of Jesus How does all of this relate to the person of Jesus? How did he remain loving and alive throughout his ministry? First of all, Jesus had the big picture. He possessed an amazingly expansive view of reality. He looked at a crude fisherman and saw a great leader. He observed the birds in the air and comprehended God's provident care. He beheld a sinful woman and recognized her as a woman who loved much. Jesus was always ready to adjust his perspective, to align it ever more closely with that of the Father. Nowhere is that more clearly seen than in Gethsemane. Jesus' initial reaction to his impending crucifixion was "Please let this pass!" But by let-ting go of his limited perspective, he could say, "Your will be done"; in other words, "I embrace your point of view." Jesus saw babies and not diapers. That is, he focused on indi-vidual people and not on the immense task he had to perform. The Gospels show Jesus speaking to large crowds, of course, but more often they show him relating to individuals: the twelve apos-tles, the man with a withered hand, a centurion, a demoniac, Simon's mother-in-law, a particular deaf man, a grieving widow, an epileptic, Jairus, Nicodemus, Mary and Martha, and so forth. The clear impression is that Jesus ministered to individuals. Even more important, individuals were his legacy. Jesus did not leave 188 Review for Relig4ous behind a spiral notebook on how to run a church. He did not write a curriculum nor even one encyclical. Instead, he left behind people--individuals--whose lives he touched and radically altered. Maybe we have to ask ourselves: How do we measure the effectiveness of our ministry? By the number of reports we fill out? By the neatness of our office? By the thick-ness of our files? Or by the individuals we have ministered to and with--and those we have allowed to minister to us? Jesus liked support groups. In fact, he even started one: the apostles. He also went outside that group for the kind of support that those dozen men could not give him. He seemed to need and appreciate the feminine encouragement of a Mary and a Martha, the unique devotion of a Mary Magdalene. The Gospels show Jesus enioying people. He was not always preaching or teaching or giving workshops. He was relaxing in the company of his friends and colleagues. Even in his darkest hour in Gethsemane, he did not "go it alone." He took part of his support group with him: Peter, James, and John. They disappointed him, yes, as people sometimes disappoint us, too. But Jesus understood their weakness and forgave them, knowing his ultimate support group was the Father and the Spirit. Lastly, Jesus was more than a minister, much more. Van Gogh supposedly said, "If you want to know God, love many things." One reason Jesus was so close to God was because he loved so many things, so many varied aspects of life. Jesus was perhaps a carpenter. What can we deduce from that simple fact? He had a "good eye," a highly developed aesthetic sense. He had a steady hand and knew and appreciated wood. Jesus was a storyteller, too, and a fine one. His "Good Samaritan" and "Prodigal Son" are masterpieces. 0nly a person in touch with the core of life could have spun such magnificent yarns. Jesus was well acquainted with other components of life: bread baking, barbecuing, wine making, and farming, to name but a few. He was keenly aware of the political situation of his times. He was in touch with the prejudices of his day as well as the hopes and dreams of his people. He was something of a naturalist, too, sen-sitive to the changing seasons and to the flora and fauna of his Our ministry, in order to be authentic, must cost us something.- in time, in energy, in love. March-April 1992 189 Svoboda ¯ Going the Distance immediate environment. Little wonder Jesus was so effective as a minister--for he was so much more than one. He was a person fascinated by life, and thus he became a source of fascination--and salvation--for others. Yes, Van Gogh said it: "If you want to know God, love many things." But Jesus lived it, leaving an example for all of us who would follow in his footsteps: "If you want to minister, love many things!" The Long-Distance Runner When I taught high school in Raleigh, North Carolina, in the late 70s, I had a senior girl who was a top-ranking long-dis-tance runner. Julie taught me that there is a world of difference between the sprinter and the long-distance runner. The training and techinques are vastly different. The sprinter's goal is near, often clearly visible. He or she relies on a quick burst of energy to reach that goal within a matter of seconds. Because the dis-tance is so short, the sprinter runs side by side, neck and neck, with other runners who provide an impetus for the sprinter to run hard and fast. Not so with the long-distance runner. This runner's goal is miles away, not even visible. He or she must take steps all along the way to conserve energy for the long haul. Pacing becoInes critical. Although the runners in a marathon start out together, toward the end of the race they often find themselves running alone and forced to rely on deep inner resources and not the near-ness of fellow runners to keep them going to the end. The image of the long-distance runner is an appropriate one for those of us engaged in ministry. For most of us are in ministry for the long haul. We do not want our loving service to deterio-rate into a stoic sense of duty, but to remain a joyful gift. We do not want resentment to contaminate our pool of selfless giving. Instead we want our generosity to be alive and well, our com-passion tender and strong. And we wish to carry our enthusiasm for the Good News all the way to the finish line. Thank God, we do not run alone: God, our God, goes with us--the whole distance. 190 Review for Religious HALBERT WEIDNER Newman's Living the Oratory Charism As the biographical approach to writers and thinkers pro-liferates, so does the controversy over its historical worth. I am taking a biographical approach to John Henry Newman with some trepidation because of the length of his life, his great contributions to thought, and the complexities of the issues. Still I am encouraged in the enterprise by Newman him-self, who insisted on the validity of personal influence in the pur-suit of truth) I intend in this essay first to introduce readers to the Oratory of St. Philip Neri, which Newman brought to England, and then to discuss the Oratory as important for understanding certain values in Newman's life. Newman arrived at these values and maintained them at some personal cost. That cost represents for this author, another Oratorian, the personal drama of grace and conversion of a founding father among English-speaking Oratories. The Nature of an Oratory of St. Philip Neri The first thing that should be said about an Oratory is what it is not. It is not a religious order. There are no vows, no oaths, no promises of any kind public or private. There is no Rule. You will see a Rule mentioned in the time of Newman, but actually what you have are constitutions representing the practice of the Roman house in the latter part of the sixteenth century.2 Philip Neri was a reluctant founder who refused to write a Rule or con-stitutions. Halbert Weidner CO sends these reflections from the Spiritual Life Center; 2717 Pamoa Road; Honolulu, Hawaii 96822. March-April 1992 191 This irregular founder lived from 1515 until 1595, coming to Rome as a young Florentine in 1533. He was not ordained until he was thirty-six years old. He had been a student, a hermit and mystic, and a member of a reforming confraternity which served sick pilgrims, that is, the poor who became ill while visit-ing Rome. He lived in a set of apartments with other priests as part of a complex named San Girolamo della Carit~. It was in a prayer room at this church that the crowd who could no longer fit into Philip's rooms began to gather daily at the siesta hour for prayer. It was this afternoon gathering of laity which was the first Oratory.3 Perhaps the best description of St. Philip's intent is given by Newman himself in The Idea of a University: He [Philip Neri] was raised up to do a work ahnost peculiar in the church--not to be a Jerome Savonarola, though Philip had a true devotion towards him and a tender mem-ory of his Florentine house; not to be a St. Charles, though in his beaming countenance Philip had recognized the aure-ole of a saint; not to be a St. Ignatius, wrestling with the foe, though Philip was termed the Society~ bell of call, so many subjects did he send to it; not to be a St. Francis Xavier, though Philip had longed to shed his blood for Christ in India with him; not to be a St. Caietan, or hunter of souls, for Philip preferred, as he expressed it, tranquilly to cast in his net to gain them; he preferred to yield to the stream, and direct the current, which he could not stop, of science, literature, art, and fashion, and to sweeten and to sanctify what God had made very good and man had spoilt.4 Those who gathered around Philip found a mystic, a reformer, and a humanist, but they did not find him in a cloister or in any religious order. They found him in his rooms with the doors wide open to the public and surrounded by laity. This is why the Oratory is first and foremost secular. It was this laity that formed the original gathering for prayer in a place of prayer (that is, an oratory) and these same laypersons who preached, led prayers, sang in the vernacular, and studied together each afternoon under Philip's guidance. The Congregation of the Oratory is a secondary group of secular priests and laity which gathered around Philip as the Oratory became less of a movement and more of an institu-tion. But before this, Philip carried on the ministry of prayer and reflection from 1551 until 1575, more or less activating the laity as the leaders. It was in 1575 that a secondary group of priests and brothers had gathered sufficiently to be formally organized 192 Review for Religious with papal approval. But this Congregation was without any con-stitutions and was still primarily organized for the initial group of laity,s Constitutions for the Congregation were not finished until 1612, seventeen years after Philip's death. Later the institution of the congregation became more clericalized as not only the pri-mary group of laity disappeared, but even the brothers were no longer accepted, leaving a congregation of secular priests who lived together in community. While the Oratory is unique within Roman Catholicism, its values represent a mind-set present among many reformers of the early sixteenth century. This reforming spirit is symbolized by the values St. Jerome came to represent within a church loaded down with religious orders heavy on structure and low in spirit. Erasmus had noted that, in the days of St. Jerome, "the profession of a monk consisted in no more than the practice of the original, free, purely Christian life.''6 The summary of Erasmus's thinking about the ideal religious given us in Eugene Rice's St. Jerome in the Renaissance could also be a description of the spirit animating the early Oratory of St. Philip: Monks then were men who wished only to live with willing friends in liberty of spirit close to the teachings of the Gospel. Their lives were sweetly leisured. No ceremonies or man-made regulations fettered them. No single dress was prescribed. No deference was paid to total abstinence. They studied, they fasted, and sang psalms as the spirit moved them. They took no vows.7 This being said, we can note some positive elements in the Congregation of the Oratory: A. It is a center of prayer by nature. The classical form that this prayer takes dates back to the more intimate group that gath-ered in the evening around Philip. This amounts to about a half hour of silent prayer or meditation concluded with vocal prayers. The two-hour prayer sessions led by and for the laity at the time of St. Philip have been the casualty of time. Likewise the primary group of laity called the Oratory has also passed away except for a remnant often called "the Little Oratory." This name is quite ironic since what has become "little" was in fact the biggest and the first of the founder's works, not to say the very reason behind it all. Except for a directive to somehow maintain the secular or "Little Oratory," the ministry of the Congregation is otherwise unspecified and unspecialized. Each house tends to the work at 21/larch-April992 193 The life of an Oratory is said to be built on a deep regard for "well-known faces.' hand, and assignments tend to reflect the talents of the members. Philip Neri was against centralization and so put on its own every house that wished to follow on his general pattern. He believed that duplication was impossible and that each situation called for its own approach. B. Face-to-face association is essential to the Oratory. In a phrase going back to the community's origins, the life of an Oratory is said to be built on a deep regard for "well-known faces.''8 There were no fears to be engendered in an Oratory over friendships, and such a pol-icy militated against large sizes and the anomaly of "communities" of religious who have to resort to books with mem-bers' pictures for help in identification. C. Relative permanence is an ideal even though there are no vows or any-thing else holding a person to an Oratory. Perseverance is a fundamental aspect of the house spirituality and is often prayed for aloud at community prayer. Note that members cannot be transferred from one house to another and that, if they leave a house to go voluntarily to another that has freely accepted them, they must usually transfer membership as well. This means that problems with and among members must be worked out within the house since, obviously, transference cannot be the solution. Dismissal from a house is a rare and difficult pro-cedure. D. Small numbers, then, are the consequence of Oratorian living. The Constitutions of the Congregation go so far as to say that the power of an Oratory resides in such a small membership. Large numbers would weaken a house, which is supposed to be built on interpersonal relationships. When Newman wrote The Present Position of Catholics in England, he was addressing the men of the secular or Little Oratory. Towards the end, he applies this Oratorian principle of strength despite small numbers when he tells them: Your strength lies in your God and your conscience; there-fore it lies not in your number. It lies not in your number any more than in intrigue, or combination, or worldly wisdom. God saves whether by many or by few; you are to aim at 194 Review for Religious showing forth His light, at diffusing "the sweet odor of His knowledge in every place": numbers would not secure this. On the contrary, the more you grew, the more you might be thrown back into yourselves, by the increased animosity and jealousy of your enemies. You are enabled in some mea-sure to mix with them while you are few; you might be thrown back upon yourselves, when you became many? The Oratory, then, exists to embody the ideal of koinonia, liv-ing together as a fruit of the Holy Spirit and a sign of God's rule. The Oratory is very conscious that only the Spirit can keep it together faithful to the charism and that a life of prayer and open-ness is the only way to persevere with any kind of fruitfulness. Community in this context is not a utility, but an end, the pres-ence of each person's final destiny in the communion of saints somehow present now. E. The Oratory is collegial to a unique degree. All major pol-icy decisions are made by the entire congregation of members who have finished six years. Personnel and financial decisions on a smaller scale are decided by a deputed congregation elected by the membership. The provost is the title of the "superior" who holds the office as first among equals. He is chiefly an adminis-trator and his authority rests in moral persuasion. His only clear power is that of proposal since neither the general congregation nor the smaller deputed congregation can discuss or vote on any-thing without this proposal. Since the provost serves only three years, any provost resisting the majority can only hold out for a certain time. E The Congregation of the Oratory is also juridically pon-tifical. Today each house is now part of a very loose confederation, but each is still a complete pontifical congregation. Each superior is a major superior. In Newman's time there was no confederation at all, and so each house was directly involved with the Roman Curia. This gives each small house a double relationship. They are rooted in their diocese and have a special relationship to the local church and the bishop on one hand, and yet on the other look to the Holy See for the preservation of the charism. We shall see how each of the elements of the Oratory Congregation played a role in the life of Newman. Newman and the Oratory I have chosen five aspects of Newman's life where I believe the March-April 1992 195 Oratorian charism was arrived at and purchased at some cost to him. These are: (1) the elasticity of the Oratory and Newman which was tested in his assumption of the rectorship of the Irish Catholic University, (2) the choice he had between a university apostolate and the Oratory during the Irish Catholic University founding, (3) the promotion of the laity in fields rightly theirs that had been co-opted by clericalism, (4) the resistance to foreign cultural aspects of Roman Catholicism in favor of an indigenous English religious life, (5) fidelity to community life in one place and one people. 1. The Elasticity of the Charism I have said that each Oratory has a great deal of elasticity to it as the congregation has no specific work to which its members are bound. This elasticity is from time to time tested within an individual Oratory, and Newman's assumption of the rectorship of a yet-to-be-founded university in Dublin was a very grave exper-iment in just how flexible an Oratory can be. But the flexibility had a true Oratorian origin. First, it was the result of consultation with both Birmingham and the not-yet-independent London house. Father Faber's letter indicates that the London community thought it good for the congregation that Newman assume the rectorship rather than anything less demand-ing, but less powerful.~° Secondly, it took a papal brief confirm-ing the arrangement before the attempt was made to do the impossible, that is, allow Newman to bilocate as provost in Birmingham and rector in Dublin.11 Thirdly, it was specifically for the purpose of starting a Dublin Oratory, and Newman's build-ing plans indicate he gave priority to the Oratory in that the uni-versity church built there was for the sake of a potential foundation.12 But Newman knew how precarious it was for an Oratorian to be away from his house. In a letter to Ambrose St. John he says, "I trust we shall have an Oratory in Dublin--which is the only thing I can bribe St. Philip with for coming here.''13 That it was a disaster emotionally for Newman and a serious drain on the Birmingham Oratory does not make it any less Oratorian for all that. Because of its lack of structure, it is typical of an Oratory to try to do too much rather than too little. It is easy enough to document other Oratories trying to stretch too thin. Thus we have the Oratory of Goa, India, sending Joseph Vaz to Sri Lanka at a time of persecution and in the clothing of a Hindu 196 Review for Religious holy man. There he labors with other Oratorians scattered around the countryside more like clerks regular than sons of St. Philip.14 My own Oratory in South Carolina had members scattered throughout the state during half of its history and only recently and with great difficulty has been able to return all of the mem-bers to a community life.Is During the time of St. Philip, the Oratory took on dependent missions for a while until St. Philip and the community abruptly called a halt to this development.Is So it is Oratorian to push the Oratory to the extreme and perhaps beyond. It is also Oratorian to eventually return to saner limits and the grace of a life closer to the original charism. 2. The Preference for Obscurity If Newman's acceptance of the rectorship pushed the Oratorian charism beyond limits, his fidelity to an Oratorian voca-tion is demonstrated by his resistance to a classic temptation against the life to which he believed God called him. The asceti-cism of the Oratory is a rigorous egalitarianism. Each member has one vote and all are equal and most aspects of the life are governed by the majority when not regulated by the constitu-tions. It was not uncommon among the best and brightest of St. Philip's followers to leave the Oratory, usually under papal "obe-dience," for higher positions in the church. That St. Philip him-self managed to escape or refuse such offers does not seem to be a grace extended to many of his followers. One of St. Philip's aphorisms was "love to be unknown,''17 but it is a hard saying. And it was a grace extended to Newman. Simply put, when presented with a full-time rectorship of the Irish university, Newman chose the small, obscure Oratory of Birmingham, England.I8 He was consistently resistant to any compromise on this point even though the choice seemed impenetrably obscure to both friends and foes. This disregard for the existence, rights, and potential of the Birmingham Oratory was one of Newman's great crosses. Newman complained, "Me they wish to use--me they wish to detach in every way from my own Fathers.''19 Separating an Oratorian from his community has not always been difficult, and there is evidence to indicate that some of these peo-ple thought they were doing Newman a favor by trying to detach him from the Oratory. Another fear of Newman's was the bad effect an absent provost would have on attracting new members to the Birmingham Oratory. This made the arrangement with the March-April 1992 197 university and Archbishop Cullen finally untenable.2° From inside the Oratory, the sacrifice of an outside position seems to be the heart of a vocation that embraces the asceticism of simply being one among many. 3. Maintaining the Preference for Laity The University episode also exemplifies another Oratorian principle, the importance of laicity to church and Oratory. As I have said, in the nineteenth century much of the lay character of the Oratory was atrophied. Only the little Oratory existed in some places and in some forms. Within some of the Congregations there were lay members or "brothers," for want of a better word, but as in most societies defined as congregations of priests, these brothers had no vote and seniority depended on holy orders first and seminary status second; only third came the brothers, who followed the youngest seminarians. But at a time when brothers in clerical communities of priests were treated as second-class members and even much like servants, Newman wrote to the act-ing superior of Birmingham the following directive: I am somewhat pained, my dear Edward, to hear you speak of us as 'Gentlemen--' We are not Gentlemen in con-tradistinction to the Brothers--they are Gentlemen too, by which 1 mean, not only a Catholic, but a polished refined Catholic. The Brothers are our equals . The Father is above the Brothers sacerdotally--but in the Oratory they are equal2~ This is indeed the spirit of St. Philip, whose esteem for the lay members of the congregation as well as of the religious orders was well known. But making this point about equality is still a struggle today within the congregations. In my opinion, if you ask many Oratorians what the Oratory is, they will simply say that it is a community of priests, without communicating at all the possibility of full lay membership and, since the Second Vatican Council, full voting rights. Newman's second contribution as an Oratorian to laicity was his emphasis on the secular Oratory or the Oratory as a lay move-ment. The revival of the secular or Little Oratory was "more important than anything else," at least in his own eyes. He real-ized that this was not a burning isst.e among the other Oratories, but he himself believed that, if the secular Oratory was not estab-lished, then the Congregation of the Oratory should be consid- 198 Review for Religious ered a faih~re.22 It was, as I said, for the secular Oratory that Newman wrote the lectures now called The Present Position of Catholics, and it is this volume I would call Newman's literary con-tribution to laicity. Perhaps Newman would agree with me, as he believed it in his old age to be his "best written book.''23 It is at any rate, in the opinion of Ian Ker, a popular, even Dickens-like piece of wit and rhetoric introducing the grander themes later developed in his explorations of the nature of a university.24 And, finally, it must be noted that for Newman laity meant men and women. Women had not been his-torically part of the secular Oratory, and so he petitioned Rome for a secular Oratory for women. Even though it did not develop, the rescript obtained estab-lished a new precedent.2s It was this regard for laity as essential to the religious enterprise of the Oratory that informs Newman's Idea of a University, where laicity is central to the educational enterprise. In my reckoning, this is his third contribution to laicity, but probably the best-known outside the Oratory. Newman believed that it was his struggle to appoint a lay vice-rector, to define the university as the province of the laity, and to develop self-moti-vated students with a minimum of authority which led to the ruin of the project.26 It was such "dreadful jealousy of the laity," Newman also believed, which led to the rejection of another planned Oratory at another university, this time no less than Oxford itself.27 Secularity and laicity, principles at the heart of the Oratory of St. Philip Neri, made it impossible for Newman to spread the congregation when both such principles were feared and rejected by church officials who felt the church to be under siege. That the ability to act and to be respectful of church author-ity were compatible seems to be exemplified in the life of the very independent personality Philip Neri. But, when Newman wished to prove the principle by anecdote, he very cleverly chose the most authoritarian of religious societies, the Jesuits, to make his point: "Nothing great or living can be done except when men are self governed and independent: this is quite consistent with a full maintenance of ecclesiastical supremacy. St. Francis Xavier wrote Regard for the laity as essential to the religious enterprise of the Oratory informs Newman's Idea of a University. March-April 1992 199 to St. Ignatius on his knees; but who will say that St. Francis was not a real center of action?''-'s 4. Preference for the Local Culture Around an Oratory Besides preserving laicity, Newman desired also to preserve English culture within the Roman Catholic Church. St. Philip Neri's emphasis on autonomous houses or congregations was rooted in his belief that each locale had its own culture and that the needs of the place had to be met through this culture. There could be nothing more contrary to the spirit of the Oratory than for any of the congregations to see themselves as the importers of foreign customs. The Italian devotionalism of such an Oratorian figure as the famous Father Frederick Faber of London was really a misguided attempt to re-create not only another culture but also another time. Ironically, the culture and time chosen by Faber was the Baroque era--when the Oratory was spreading through Europe, but a century later than Philip's own time and work. The extravagances of Faber and some other members of the London Oratory would not have been as effective as they were without the backing of the Dublin Review (seen to be the voice of London's Archbishop Manning)29 and W.G. Ward. When Newman had a chance to defend Roman Catholicism against some charges of his old Anglican friend E.B. Pusey, there was also the possibility of distancing that same Catholicism from the foreign enthusiasm of converts like Manning, Ward, and Faber. Newman could declare: "I prefer English habits of belief and devotion to foreign, from the same causes, and by the same right, which jus-tifies foreigners in preferring their own. In following those of my people, I show less singularity, and create less disturbance than if I made a flourish with what is novel and exotic.''3° "What is novel and exotic" to many English Catholics was for the London Oratory the true renewal of Catholicism and of the Congregation of the Oratory at the same time. Father Bernard Dalgairns left the Birmingham Oratory for the London house with a condemnation of Newman and his fellow members who had adopted a position paper which has been called an "Apologia pro vita sua--Oratoriana." 3~ Newman had insisted earlier that an Oratory is "the representative of no distant or foreign interest, but lives a~nong and is contented with its own people.''~-~ The con-troversy with Dalgairns assisted the Birmingham house in defin-ing itself against the London clai~n to be normative)3 200 Review for Religious Birmingham did not issue a counterclaim as the true measure of Oratorian life, but it did insist that its own very English adap-tation to education and culture in its own time and place was cer-tainly an authentic version of Oratorian life. The Idea of a University, with its marvelous panegyric of St. Philip Neri, is the public version of these private Oratory position papers which were worked on at the same time. In short, the Birmingham com-munity saw the idea of the Oratory and the idea of the university as complementary and consistent with each other. That authority within another Oratory, authority in the English Catholic hier-archy, and authority in Rome saw this as dangerous eventually prevented Newman from a university ministry and the founding of two Oratories, the one in Dublin, the other in Oxford. If he had not been thwarted--we can ask not only what effect this would have had on the Catholic Church's presence in higher education, but also what kind of model the Oratory would have become for that presence. ~. Fidelity to One Place and Community If Newman's devotion to the Oratory as a humanistic Christian community making the best of its own time and place cost him considerable loss of influence, it also explains why Newman was always hoisted between the limitations of the local hierarchy and Roman authority. As small as an Oratory usually is, it is nevertheless a community of pontifical right. But, because the members never move out of this small community, it is inti-mately involved in the local church and becomes specially related to the bishop. This arrangement was meant to allow the Oratory to serve both worlds best, but it also means that the Oratory is vulnerable to the worst of both. And it was the worst that Newman often had to suffer. Suffering at the hands of both local officials and Curial bureaucrats was the fate of the Oratory's founder, St. Philip Neri, but it took Newman some time to realize that such was his own unavoidable fate.34 In 1856 he could be sanguine about Roman love of an English house of St. Philip ("Be sure," he wrote, "that, if we are really doing work, Rome will never be hard on us, even if we are informal, imprudent, or arbitrary").35 By the 1860s he had suffered enough to be afraid of Rome calling him to the Curia for trial of his opinions and judgments. He was so afraid that he considered such a prospect as the threat of death.36 The March-April 1992 201 bishop of Birmingham was of no help in the face of Roman threats. Newinan wrote privately in 1867 that Ullathorne "wishes to be kind to me, but to stand well with people at Rome super-sedes in his mind every other wish. So he is a coward.''37 We can be considerably grateful that the insight into the abuses of church power led him to write in 1877 the great preface to the ¼"a Media in which he developed a theology of abuses in the church. He asks us to contemplate the implications of Matthew 13 and to choose the complexities and shortcomings of a world church rather than the narrow confines and perfection of a sect. That is, for the sake of Catholicity, we must realize that sanctity will not always be an equally prominent mark of the church.3s Conclusion The burden of this short paper has been to indicate some areas where Newman cannot be completely understood without a direct reference to the Oratory of St. Philip Neri. I would say several areas have been directly touched on. First, there is the mystery Why Birmingham? Why would such a talented person remain faithful to this city when he had been born in London and had adopted Oxford and its university? If living in Birmingham is of any consequence in understanding the mystery of Newman, then only the Oratory suffices for an explanation. Newman consciously rejected the London option because his absence from Birmingham would have been the death of a community wishing to live around him.39 And it is within the mystery of a providence that settled the Oratory in Birmingham that we have the mystery of Newman's fidelity to St. Philip, a fidelity which certainly shaped the field of Newman's activities which we have now inherited. Secondly, knowing the Oratory helps us understand how Newman was able to function as pastor and theologian. He had no official standing in a seminary or a university, and his membership in the Oratory cut him off from preferments in the diocese. Yet, despite the fragility of the Oratory and Newman's vulnerability to his enemies with real power bases, he was able to accomplish much. As a pastor he was perpetually available to a local people, and as a teacher he could, in the Congregation, exercise his tal-ents and find reinforcement of his values. Thirdly, the prophetic stands which he brought to the Roman 202 Review for Religious Catholic Church found a congenial place within the tradition of Philip Neri and the Oratory. Laicity, education, and culture were not feared in the Oratory, but promoted. Certainly the Oratory could accommodate the interests of such a person as Newman, and this I think says a lot for the Oratory. Finally, the Oratory provided an emotional complementarity for Newman. Newman had written that he had "never liked a large Oratory. Twelve working priests has been the limit of my ambition. One cannot love many at one time; one cannot really have many friends.''4° The rather intimate expression of this is found in the well-known conclusion to the Apologia, but I would beg an indulgence to cite a lesser-known example found in Meriol Trevor's Life. Late in life some parishioners brought Newman a portrait of himself as a gift to the Birmingham Oratory. Newman replied to them in these words: You ask for my blessing and I bless you with all my heart, as I desire to be blessed myself. Each one of us has his own individuality, his separate history, his antecedents and his future, his duties, his responsibilities, his solemn trial, and his eternity. May God's grace, His love, His peace rest on all of you, united as you are in the Oratory of St. Philip, on old and young, on confessors and penitents, on teachers and taught, on living and dead. Apart from that grace, that love, that peace, nothing is stable, all things have an end; but the earth will last its time, and while the earth lasts, Holy Church will last, and while the Church lasts, may the Oratory of Birmingham last also, amid the fortunes of many generations one and the same, faithful to St Philip, strong in the protection of our Lady and all Saints, not losing as time goes on its sympathy with its first fathers, whatever may be the burden and interests of its own day, as we in turn now stretch forth our hands with love and awe towards those, our unborn successors, whom on earth we shall never kFIow.41 From the Oratory of Birmingham, England, Newman gives a blessing because he believed his life as an Oratorian was itself a blessing. For this reason the Oratory might merit a considera-tion when we think of Newman and what it cost him to be a Catholic and what it was like for him to rejoice as an old man after a long time not only in the Catholic Church but in the Oratory of St. Philip Neri. March-April 1992 203 Notes ~ NewInan's classical exposition of this is found in University Sermons, vol. 5, pp. 75-98, and elucidated very well by Stephen Dessain in The Spirituality offfobn Henry Newman (Minneapolis, 1977), pp. 31-55. But see this theme repeated in an Oratorian context in Newman's Oratory Paper No. 6 in Placid Murray, Newman the Oratorian (Leominster, England, 1968), pp. 215-216. -' For the documentation of the constitutional development of the Congregation, see Antonius Cistellini CO, Collectanea Vetustorum ac Fundamentalium Documentorum Congregationis Oratorii Sancti Philippi Nerii (Brescia, 1982). ~ The more detailed history of this development can be found in Louis Ponnelle and Louis Border, St. Philip Neri and the Roman Society of His Times (London, 1932), pp. 166-173. 4 Idea, Discourse 9, no. 9. ~ Ponnelle and Bordet, pp. 287-381. 6 Erasmus, Ep. 164, in Opus epistolarum Des. Erasmii Roterodami, ed. P. S. Allen, H.M. Allen, and H.W. Garrod (Oxford, 1906-08), quoted in Eugene Rice Jr., Saint Jerome in the Renaissance (Baltimore, 1985), p. 133. 7 Rice, p. 133. 8 The 1969 Constitutions of the Congregation read in no. 15: "The Congregation follows the primitive Christian community that its char-acteristic power consists not in the multitude of its members, but rather in mutual knowledge--so that there may be a regard for the well-known faces--and in the true bond of love, by which those of the same family may be bound together through the practice of daily customs." See Newman the Oratorian, p. 329, for Newman's familiarity with the con-cept of well-known faces or countenances. ~ Prepos., p. 388. ~o Autobiographical Vt~ritings (AI/V), p. 281. 11AW, p. 286. ~2 Ian Ker, John Henry Newman (Oxford, 1988), p. 433. 13 Letters and Diaries (LD), vol. 14, p. 377. ~4 See S.G. Perera SJ, Life of the Venerable Father Joseph Uaz, Apostle of Ceylon (Galle, 1953). Newman indicates a long-standing knowledge of this special case in a letter written in 1867. ~s There is no history written of this first of the Oratories in the United States, and the archives of the house are very sketchy. There is no written rationale of the house for the scattering of the members, but some effort was made to rotate them back to Rock Hill if they were some distance away. There is an article describing the Rock Hill house written by Edward YVahl, one of the earlier members, in Oratorium, Ann. III, S.I-N. 1, Ian-Iun. 1972, pp. 23-32. ~' Ponnelle and Bordet, pp. 471-474. 204 Review for Religious 17 E A. Agnelli, The Excellencies of the Congregation of the Oratory of St. Philip Neri (Venice, 1825), translated and abridged by F.A. Antrobus, London 1881, chapter 1, section V. is LD, vol. 18, pp. 478,483. 19 LD, vol. 17, p. 447. '-OLD, vol. 18, pp. 114-115. z1 LD, vol. 16, p. 267. 22 LD, vol. 14, p. 274. ,~3 LD, vol. 26, p. 115. 24 Ker, pp. 365-372. 25 LD, vol. 17, p. 137. See Newman the Oratorian, p. 311, for his appre-ciation of the Oratory and women. 26 A~17~ p. 327. 27 LD, vol. 21, p. 327. 28LD, vol. 21, p. 331. ~'9 Ker, p. 579. 3o DiffT, ii, pp. 20-21. 31 Placid Murphy calls these papers another apologia (Newman the Oratoria~l, p. 299). -~'~ Newman the Oratorian, p. 196. 33 Newman the Oratorian, p. 358. 34 The 1848 paper in Newman the Oratorian lists the persecutions Philip suffered (see p. 163). In 1862 he can compare his troubles to the founder's (see AW, pp. 256-257). 35 LD, vol. 17, p. 151. 36 LD, vol. 20, pp. 445-448. ~7 LD, vol. 23, p. 296. 38 See R. Bergeron, LesAbus de L'~glise d'apr& Newman (Paris, 1971), and the annotated edition of Newman's ~a Media (Oxford, 1990), ed. H.D. Weidner. 39 LD, vol. 13, pp. 51-52. 40 Newman the Oratorian. p. 387. 4~ Meriol Trevor, Newman, Light in I:Vinter (New York, 1962), p. 582. March-April 1992 205 DENNIS J. BILLY The Resurrection Kernel theology and spirituality Is there a fundamental principle of the resurrection? The answer to this question depends on the way in which one understands the relationship of history to the reality of the risen Christ. This relationship, in turn, depends on the stance one takes towards the possibility of a transhistorical event and the type of impact it would have on the continuities and discontinuities of historical change. However understood, the impact itself would have vast ramifications for the whole of theology. Resurrection: Distinguishing Idea from Reality At the outset, it may be helpful to distinguish between resurrection (1) as a particular item in the history of ideas and (2) as the reality experienced among the earliest fol-lowers of Christ. The former may be separated from the viewpoint of faith, compared with other ideas about the nature of the afterlife, and evaluated on a rational basis for its various strengths and weaknesses as a viable expla-nation of the nature of life after death. As a transhistori-cal event with historical consequences, the latter is intricately bound to the faith of the primitive Christian community and cannot be studied in such a detached, ana- Dennis J. Billy CSSR continues his reflections on various cen-tral tenets of our faith and their relationship to the vowed life of religious. His address is Accademia Alfonsiana; Via Merulana, 31; C.P. 2458; 00100 Rome, Italy. 206 Review for Religious lyrical manner. Any effort to formulate a fundamental principle of the resurrection must be careful to take both sides of this dis-tinction into account. The Idea of Resurrection. A well-grounded discussion of an idea should begin with an attempt to identify its most distinctive char-acteristics. With respect to its general mean-ing, one could accurately describe the term "resurrection" as a belief common among Christians that, at some point after death, an individual is transformed by the power of the Divinity on every level of his or her anthro-pological makeup--the corporeal, the psy-chological, the spiritual, and the social--and thus raised to a higher level of human exis-tence in a way that always remains in funda-mental continuity with his or her historical, earthly life. The most distinctive marks in this short yet exact account of the idea of resurrection include: (1) personal life after death, (2) in a The idea of resurrection alone safeguards the inviolate dignity of each human being on every level of existence. transformed state, (3) embracing all the anthropological factors of human existence, and (4) in a way continuous with an individual's concrete, earthly life. Each of these elements is essential to the idea of resurrection as it is used in this essay and as it exists in the major Christian traditions. These characteristics also set the idea of resurrection apart from the related idea of bodily resuscitation (for example, the raising of Lazarus, Jn 11:44), as well as from the other major philosophical and religious explanations of the nature of life in the hereafter (for example, the immortality of the soul, reincar-nation, nirvana). When these are compared, the idea of resur-rection distinguishes itselfi (1) from bodily resuscitation, in its emphasis on a transformed existence in life after death; (2) from the immortality of the soul, in its inclusion of all of humanity's anthropological factors in the nature of that existence; (3) from reincarnation, in its rupture of the cycle of time and its insistence on the fundamental continuity of life in the hereafter with a per-son's earthly existence; and (4) from nirvana, in its avowal that final beatitude does not involve the extinction of individual con-sciousness. The greatest strength of the idea of resurrection is March-April 1992 207 that, of all of the ideas about the nature of life after death, it alone safeguards the inviolate dignity of each human being on every level of his or her existence. That is to say that it alone keeps human nature eternally intact while, at the same time, saving the individual from ultimate personal extinction. Its greatest weak-ness is that, in representing the fulfillment of one of the deepest and most profound hopes of the human heart, it seems almost too good to be true, an attractive but highly unlikely possibility. For this reason, of all the ideas of life in the hereafter, resurrec-tion is the one most difficult to accept on the simple basis of faith. The Reality of the Resurrection. Rooted in the hopes of Jewish apoc-alypticism during the centuries just prior to the appearance of Christ, and promulgated during Jesus' own lifetime by the reli-gious elite known as the Pharisees, the idea of resurrection devel-oped to its present form as a result of theological reflection on the nature of the Christ event, most especially in the primitive Christian community's interpretation of the meaning of the apos-tolic experience of the risen Lord. This reflection is intimately tied to the trust that community placed in the validity of the apos-tolic witness and to the experience of faith upon which it rested. It is also the context within which one may speak of the resur-rection not as an idea, but as a reality and a hope. \Vhat precisely happened on the first Easter morning remains shrouded by the subjective awareness of the earliest followers of Jesus. That awareness probably ran the gamut of several emo-tional states--from depression and fear, to suspicion and isola-tion, to incipient faith and the lingering yearning for the retrieval of lost expectations--and most likely varied in each of the persons involved. That is not to say that the event had no basis outside the experience of Jesus' followers, but only that there is no way to determine what it is with any accuracy. It is for this reason that, down through the centuries, the Easter event remains primarily an experience of faith in the lives of Jesus' followers. A distinction must still be made, however, between the faith of those who witnessed the Easter event personally and those whose faith relies on the testimony of the apostles. The procla-mation of the church rests upon the eyewitness accounts of the apostles, that is, on those who made the startling claim to have experienced for themselves the reality of the risen Lord. Their experience of faith remains qualitatively different from that of 208 Review for Religious the believer in the pew, for they claim to have experienced a real-ity outside of themselves, rooted in the objective order, distinct from their own subjectivity, and identified with the person of their Master, Jesus of Nazareth. Without the unprecedented bold-ness and resiliency of these claims, the Christian project would have nothing distinctive in its message and probably would never have gotten off the ground. These apostolic claims emerge from one of two possibilities: the experience of the risen Christ was with or without a basis in the person of Jesus in the external order. That is to say that the experience of the apostles corresponds to a reality outside of themselves or remains entirely subjective in all respects. If the former is true, then the further question must be asked regarding the nature of this basis in the external order. If the latter be true, then the only conclusion to be drawn is that the apostles suffered from self-delusion, that their testimony is false, as is the religion to which it gave rise. The fact that neither of these possibilities can be proven highlights the underlying quality of faith inherent in the conclusions of both the believer and non-believer alike. Still more can be said about the position of the believer. If the apostolic experience of the risen Christ does have an external basis in the person of Jesus, then this affirmation, when combined with the idea of resurrection developed earlier in this essay, nec-essarily points to an event of singular historical significance. Indeed, this event could be measured by the instruments of his-torical observation only by its effects (for example, a missing body) and, for this reason, must be placed in a category unique to itself and understood as a transhistorical event with historical conse-quences. This is so precisely because the risen Christ, existing in a transformed state but in a way continuous with his earthly life, does not lead "a historical existence" in the way in which the phrase is commonly used. That is to say that space and time no longer set the limits for his physical existence. In his resurrected state, Christ is the Alpha and the Omega, a singular dimension unique unto himself, who recapitulates, both now and forever, all The Easter event remains primarily an experience of faith in the lives of lesus" followers. March-April 1992 209 of creation within himself, into the love of the Father and the joy of their Spirit. The Resurrection Kernel From all that has been said, a sound formulation of the fun-damental principle of the resurrection (the resurrection kernel) would consist in the affirmation of faith that the idea of resur-rection has become a reality in the risen Christ. This reality is rooted in the transhistorical nature of the Christ event, whose historical consequences linger even to this day in the ongoing proclamation of the church. Based on the testimony of its apos-tolic forebears, the church has, in its ministry down through the centuries, kept alive for humanity the fervent hope that the deep-est yearnings of the human heart will one day be fully realized. That is to say that the transformation wrought by God in Christ promises to extend itself to all who are incorporated into his body, the church. In this respect, a sharing in the life of the risen Lord may be looked upon as the ultimate destiny of all of humankind and will be impeded only by a stubborn individual or corporate persistence in the life of sin. Given the above formulation, a number of important obser-vations arise: (1) To affirm that an idea has become a reality is to utilize the well-known philosophical distinction between the internal (that is, subjective) and external (that is, objective) orders. The limitations of this distinction are well known, and care must be taken not to stretch the analogy beyond its avowed usefulness. Indeed, special care must be taken not to project the concerns of the so-called critical problem back to a time before its signifi-cance was entirely known. (2) God the Father is the primary agent in bringing about this realization in Christ. Since idea and reality are intimately connected in the Divinity's vision of itself, the resurrection of Christ may be viewed as a providential movement on the part of the Father to bring the plan of redemption in accord with the working of the Divine Mind, that is, the Logos. In this respect, Christ's resurrection is that event which, touching upon history but transcending time, initiates the ultimate return of all created things back to God. (3) This view of Christ's resurrection also sheds light upon 210 Review for Religious the development in the early church of the doctrine of the incar-nation. If it is true that, in Christ's resurrection, flesh has been divinized and lifted up into the reality of the Word, it follows that, at some point prior to this momentous occasion, the Word itself had descended into the reality of human flesh and had become a human person. Putting aside for the moment the vari-ous intricacies involved in discussing the Christological contro-versies in the early centuries of the church, it seems quite appropriate to say that the doctrines of Christ's incarnation and resurrection form two aspects of a single salvific event which, if one were to borrow the Neoplatonic exitus/reditus structure adopted by Aquinas, represents the recreatio,z of all things going out of (exitus) and going back (reditus) to God. It is in this sense that all things are recapitulated in Christ, the New Adam. (4) As described above, the resurrection is not merely the state of Christ's postmortem existence, but an intricate part of the whole process of redemption. If Christ's exitu} from the Father reaches its furthest extension in his passion and death on the cross (described in the Creed as his descent into hell), his reditus is ush-ered in by the events of Easter morning, and his Spirit is the prin-ciple by which all things continue to be gathered into his body and thus into the presence of the Father. (5) As a transhistorical event with historical consequences, the resurrection of Christ exists outside of but in relation to the realm of historical inquiry. In this regard, it lies beyond the realm of scientific investigation and can be affirmed only through faith in the testimony of those claiming to have actually experienced Jesus after his death. That is not to say that the apostles did not experience outside of themselves in the exter-nal order, but only that the basis for their experience cannot be verified. (6) Indeed, probably the only historical consequence of mea-surable scientific value would have been the disappearance of Jesus' body at the actual moment of his resurrection. Since the precise whereabouts of the body was a point of contention even in the initial aftermath of the Easter proclamation (Mt 28:13), one must conclude that, although its disappearance could have been verified, if not scientifically, then at least through pagan eyewitness accounts, it obviously was not. (7) On all other points, the detached observer would not be able to separate the subjective experience of the apostles from March-April 1992 211 the reality of the risen Christ. There would, in other words, have been no way of determining whether or not they were actually experiencing anything beyond their own intensified inner aware-ness. The singularity of this experience would be expected if a transhistorical event were to occur and be experienced in its his-torical consequences. (8) To the extent that it is not based on direct experience but on the testimony of others, the faith of the church is qualitatively different from the faith of the apostles. Not only does it point to the conviction of those who claimed to have experienced the risen Lord, but, in one respect, it is even a purer experience of faith: "Happy are those who have not seen and yet believe" (Jn 20:29). (9) Belief in the risen Christ keeps alive in people the hope that, after death, their lives will not end, but merely change. Because of Christ's resurrection, they look forward to a trans-formed existence in the hereafter, one in continuity with their own lives on earth. Sustained by a believer's prayerful response to the contetnporary challenges of Christian discipleship, this hope forms the basis upon which life in the resurrection is anticipated even in the present. (10) Through their participation in the ministry and life of the church, people receive a foretaste of this transformed exis-tence, especially when they partake of the sacraments around the table of the Lord. It was at the Eucharist where Jesus' disciples recognized him in the breaking of the bread (Lk 24:30). It is there where Christians, even to this day, gather to do the same. This is especially true for those who dedicate their lives to Christ through the following of the evangelical counsels. Religious and the Resurrection In their vows of poverty, chastity, and obedience, religious strive to center their lives upon the reality of the risen Christ. They seek to do so by virtue of their firtn conviction that they are called to share in the life of the resurrection by making the idea of the vows a lived reality in their day-to-day existence. Christ, who exhibited both before and after his resurrection a life dedicated to the Father through the eschatological signs of the evangelical counsels, asks religious to do the same. The strength to do so comes from Christ and is mediated by his Spirit through his church and its ministry of the sacraments. While such dedi- 212 Review for Religious cation is never fully realized in the present, religious are called to imitate Christ throughout their entire lives. It is for this reason that, at the end of their earthly lives, they hope to share in the full-ness of his transformed existence. In their vowed life in common, religious pledge to give them-selves over entirely to the life of the risen Lord. In their vow of poverty, they seek both physical and spiritual detachment from material goods, doing so not out of a suspicion about the fundamental good-ness of creation, but from the convic-tion that it too will undergo a transformation in the fullness of Christ's kingdom. In their vow of chastity, they promise to forgo the goods of marriage, children, and sexual pleasure, thereby accepting Christ's Gospel declaration that there will be neither husband nor wife in the life to come (Lk 20:35) and that, even in the realm of relationships, all who abide in him will live a trans-formed existence. In their vow of obe-dience, they promise to accept the will of their superiors as a manifestation of God's plan for their lives, thus hoping to estab-lish within themselves a continual movement of accord between their own wills and that of the their risen Lord. Finally, in their communal existence, they hold each other accountable for the way of life they have chosen and seek to reflect in their mutual relations that dignity and care appropriate to those who are called to be members of Christ's body. By means of their individual and communal dedication to the evangelical counsels, it is clear that religious seek, even in this present life, a deeper share in the life of the resurrection. Through their vowed life in community, religious thus provide a faithful witness for themselves, the rest of the church, and the entire world that the idea of resurrection has not only been made a reality in Christ but that it is striving, at this very moment, to be realized in the lives of those who believe. In this respect, their witness affirms the movement of Christ's Spirit in the life of the church and provides a foretaste of the life to come. That is not to say that religious embody this charismatic dimension of the church better or more faithfully than any of the other vocations within the Belief in the risen Christ keeps alive in people the hope that, after death, their lives will not end, but merely change. March-April 1992 213 church (for example: single, married, priestly states), but only that their way of life is especially suited to it. Of its very nature, the religious life forIns a part of the charismatic dimension of the church. Indeed, to the extent that religious communities do not manifest to both others and themselves the gentle yet challenging presence of the Spirit, they fall short of the explicit nature of their call to center their lives entirely around the reality of the risen Christ. He it was who first imparted the Holy Spirit to his body, the church. He it is who continues to do so even to the present day. Through their faithfulness to the vows, lived in community and in the Spirit, religious seek mainly to nourish their relation-ship with the risen Christ. This personal relationship to the Lord motivates all of their activity for the establishment of God's king-dom; it is also what draws others to follow their particular way of life. Indeed, the care with which they tend this relationship is itself a sign that the reality of Christ's resurrection is meant for all to share and experience in all its fullness. In this respect, reli-gious must be ever conscious that their vowed life in common has little meaning if it is separated from life in the Spirit of the risen Christ and seen as an end in itself. To be sure, there is noth-ing sadder in the life of the church than to see individual reli-gious and, at times, entire communities lose sight of the meaning of their vocation. When people of such great promise and poten-tial compromise themselves and begin to believe that the Spirit is no longer active in their lives and that things will never change for the better, when men and women, who are called to be signs of hope, begin to believe in the voices of hopelessness, then the time is ripe for a prophet to arise within their midst to challenge them to come back to the Lord and to live the life to which they have been called. At the same time, there is nothing more joyful in the life of the church than to see men and women who, out of love for their Lord, renounce the very things for which they most actually strive during their sojourn on earth. To live in poverty, without children or spouse, and without full personal liberty provides oth-ers with the constantly needed reminder that the fullness of riches, family life, and freedom is ultimately found only in one's rela-tionship to him whom the apostles acclaimed to be truly risen. 214 Review for Religious Conclusion This essay has sought to outline the basic, underlying principle of the Christian doctrine of the resurrection. It has done so, on the one hand, by describing in as precise detail as possible the mean-ing of the idea of resurrection as under-stood in the church's teaching and, on the other hand, by looking into some of the fundamental presuppositions regarding the resurrection of Christ as experienced by his earliest followers. Bringing these two currents of inquiry together, the funda-mental principle of the resurrection (the resurrection kernel) was described as the affirmation of faith that the idea of resur-rection has become a reality in the risen Christ. Seen as a transhistorical event with historical consequences, the acclaimed res-urrection of Jesus of Nazareth lies, for all practical purposes, beyond the scope of scientific verification and remains inti- Through their faithfulness to the vows, lived in community and in the Spirit, religious seek mainly to nourish their relationship with the risen Christ. mately tied to the internal, subjective event of faith to which it gave life. That is not to say that Jesus' resurrection has no ground in the external order, but only that it ultimately lies beyond the scope of controlled observation. In this respect, the faith experi-ence of those who experienced the risen Lord is qualitatively dif-ferent from that of those whose faith rests upon their testimony. Blessed precisely because they believe without seeing, today's believers share in the hope of their own transformed existence which, through their experience of the Spirit in the church com-munity of the faithful, may be experienced even now in the quiet anticipation of the fullness of a reality yet to come. They bring their hearts' deepest yearning for the fullest presence of the risen Christ to the table of the Lord, where they are blessed with a glimpse of

Issue 48.3 of the Review for Religious, May/June 1989. ; R~z,.'n~w vor R~.t~3~oos (ISSN 0034-639X) is publishcd bi-monthly at St. Louis University by thc Mis- ¯ souri Province Educational Institute of the Society of Jesus; Editorial Office: 3601 Lindcll Blvd. Rm. 428: SI. l.x~uis. MO 63108-3393. Sccond-class postagc paid at St. Lxmis MO. Single copies $3.00. Subscriptions: $12.00 pcr year: $22.00 for two years. Other countries: for surface mail. add U.S. $5.00 per year; for airmail, add U.S. $20.00 per year. For subscription orders or changc of address, write: R~,.'u~w voa R~t.~Gous: P.O. Box 6070: Duluth. MN 55806. POSTMASTER: Send address changes to Rv:vtv:w v(m REI.I(;IOtJS; P.O. Box 6070; Duluth, MN 55806. David L. Fleming, S.J. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Mary Ann Foppe Editor Associate Editor Contributing Editor Assistant Editors Ma\'/June 1989 Volume 48 Number 3 Manuscripts, books fnr review and correspnndence with the editor should be sent to REvtEw wm Rr:t,t(;mt~s; 3601 Lindell Blvd.; St. la~uis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Rich-ard A. Hill, S.J.; J.S.T.B.; 1735 l~eRoy Ave.; Berkeley, CA 94709-1193. Back issues and reprints shnuld be nrdered from R~:\'t~:w vo~ R~:~,nntms; 3601Lindell Blvd.; St. la~uis, MO 63108-3393. "Out nf print" issues are available frnm University Micrnfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. A major pnrtion of each issue is also available on cassette recordings as a service for the visually impaired. Write to the Xavier Snciety fnr the Blind; 154 East 23rd Street; New York, NY 10010. PRISMS . Color plays an important role in our human lives. Before modem psy-chological studies were done about color and its effect upon our human psyche, the Church emphasized color to highlight liturgical seasons and to enhance individual feast-day celebrations. Both the colors for deco-rating altar, tabernacle, and sanctuary and the colors for priestly vest-ments and stoles conveyed a mood or feeling of the season or feast. REVIEW FOR RELIGIOUS over the past ten years has distinguished its is-sues within any one volume by color. Willy-nilly, whether by foresight or only upon reflection, color for us, too, tends to have a certain sym-bolic relationship to the seasonal and liturgical placement of an issue. An obvious point can be made with the blue cover of this issue--a blue which is associated with Mary, Mother of God and Mother of the Church, and with her special identification with the month of May. In more recent times, the popular place of Mary in the devotional lives of Catholics has dimmed. The Vatican II renewal of our liturgy and sacramental celebrations necessarily focused our attention and re-education upon the central mysteries of our faith-life. Devotions in their myriad forms of litanies, novenas, vigils or holy hours, and various other pious practices--whether in honor of Mary or of any of the saints-- naturally received less attention during this period. Our time and ,our en-ergies were being re-directed so that we could recapture the Eucharistic celebration and the other celebrations of sacraments with all the fervor and participation that marked our popular devotions. It sometimes appeared that, with popular devotions less emphasized, Mary and the saints were also losing their place in Catholic life. Instead, this has been a time of nurturing fresh growth, with new insights and em-phases to invigorate and renew our faith-lives. The recent Marian year stands as a proclamation of the renewed understanding of Mary's place in the life of the Christian faithful. In this issue, we look through four different prisms at Mary. The first article is "Mary in Contemporary Culture" by Father Stan Parmisano, O.P. Just as Mary has played a distinctive role in the various ages of the Church, for example, in the "lady" ideal of the Middle Ages culture, so we need to ask how our relation to Mary facilitates our Christian re-sponse to.the issues and values prevalent in culture today. The author 321 399 / Review for Religious, May-June 1989 stimulates our own thinking about the hidden ways in which Mary might be said to be prevalent in our culture. The second article in this issue is "Through Mary" by Ms. Hilda Montalvo. As wife, mother, and teacher, Ms. Montalvo calls us all into a personal reflection upon what the dogmas about Mary mean to us. She points the way to seeing how Marian dogmas are necessarily Christian dogmas, helping us to clarify our own relationship with God and to en-rich the meaning of our human lives. Sister Mary Eileen Foley, R.G.S., writes the third article on Mary, raising the question in her title, "Reflections on Mary, Bridge to Ecu-menism?" In view of an existing Reformation tradition in which the honor given to Mary continues to divide Roman and Eastern Catholic and Orthodox Christian from the majority of other Christian churches, Sis-ter Mary Eileen suggests ways of seeing how a new understanding of Mary may well be in our day a true ecumenical bridge. The fourth article allows us all to pursue further at our leisure the most recent writings on Mary. Father Thomas Bourque, T.O.R., pro-vides us with a selected bibliography of writings about Mary which have been published between the time of Paul VI's exhortation, Devotion to the Blessed Virgin Mary, and John Paul II's encyclical, Mother of the Redeemer. Hopefully this compact bibliography can serve as a helpful resource for a fresh and renewed understanding of Mary's role in the lives of Christian peoples. Finally, I will note that in a newly added section to our Book and Cassette Reviews area, called "For the Bookshelf," we have briefly noted the contents of a few books about Mary just recently published. I hope that you will find the occasional addition of this section to Re-views a help in highlighting those recently published books, which we want to note and can often group around certain themes or issues. David L. Fleming, S.J. Mary In Contemporary Culture Stan Parmisano, O.P. Father Stan Parmisano, O.P., is Regent of Studies for the Western Dominican Prov-ince. He teaches at the Graduate Theological Union in Berkeley, California in the area of Religion and the Arts. His address is 5877 Birch Court; Oakland, California 94618. ~ have been asked to specify the difference Mary, the Mother of Jesus, makes or can make in our contemporary culture. Let me first propose some principles, or basic thinking, that may help toward a fruitful dis-cussion of the complex of issues and subjects involved in the question. Afterwards, we may consider some of these particulars in terms of Mary and her possible role within them. We think of the presence or absence of Mary, as of Jesus, in terms of visibility or of imaginable or intelligible content. Thus if there is a dearth of "thinking" about Mary or of images of her, we would say that she is absent in our time; on the contrary, we would say that she was pre-sent in former times, especially in the medieval and early renaissance worlds, when she was quite "visible" in the content of theology, art, architecture, poetry, music. But there is another kind of presence: invis-ible, unconscious, the presence of form rather than content, the kind of presence we are asked to look for, say, in non-representational art or in music, or in poetry where the music or rhythm precedes idea and image and helps create them. t This is a presence of thrust, of dynamic, of spirit ¯ . . like that of the Spirit of God (ruach Elohim) hovering over the yet unformed waters of chaos and warming them toward visibility and life. I want to suggest that perhaps Mary is present here and there in our time in this last manner, and that we should strive to promote her more universal presence in this direction as well as in that of visible content. In fact, this is the direction in which we should seek to define culture 323 324 / Review for Religious, May-June 1989 itself. Culture is not a matter of any one specific content or subject or activity nor of all taken en masse. Rather, it is the inherited dynamism or spirit or form that produces each of them in all their various nuances, though it itself is affected and reshaped by them.z The same is true with regard to God and Jesus: it is not so much the content of our thought about them, not the images we have of them that is telling, but what un-derlies these, beyond thought and image, inspiring and shaping the con-tent of our belief. I would regard Mary in a similar way. In the earliest Church there was not, perhaps, much content or visibility of Mary, at least when com-pared to Jesus and his male disciples, to Paul and his entourage. But, to borrow an image from one of her later lovers, I would suggest that she was there from beginning to end as "atmosphere," as "world-mothering air, air wild," as form or spirit shaping the emerging thought and action of the Church.3 Certainly it was in her modest context, her "atmosphere," that Christ was preserved from mere myth and acknowl-edged as substantially and earthily human (so Paul's almost casual aside: "born of a woman"). By the late Middle Ages and early Renaissance that spirit had blossomed into a fullness of content. Then that content be-gan to harden till in some instances and locales it quenched the moving spirit and became identified with Mary. And could it be that Vatican II tried to recover her spirit, the "form" of Mary? If so, we must not mis-take what it had to say about Mary for the fullness of Mary but, with its beginnings, refocus on the thrust of Mary in our time and beyond. In speaking of Mary's presence in this way I would hope to suggest another presence, that of the Holy Spirit. Saint Maximilian Kolbe spoke boldly of Mary as the quasi-incarnation of the Holy Spirit, emphasizing the latter part of this hyphenation. Since then, less venturesome theolo-gians have accentuated the quasi.4 In any case few Catholic theologians will deny Mary's special and intimate relationship with the Spirit. They go hand in loving hand, indissolubly Wedded--not only because they were cooperatively together at the conception of Christ and later at the birth of the Church, but because they have a kind of natural affinity. Both are hidden, in the background as it were, but dynamically so, strik-ingly reemerging at critical moments in Jesus's adult years--as when the Spirit leads Jesus into the desert to prepare him for his ministry, and when Mary, waiting for Jesus "apart from the crowd," inspires in him the revolutionary declaration as to his true and lasting kindred (Mk 3:31 - 35). There are other shared characteristics. These are discoverable in cer-tain movements or thrusts of our time, and I suggest that we look here Mary in Contemporary Culture / 395 for the presence of Mary/Spirit in our time as well as in any explicit Marian theology or devotion. Some of these revelatory movements are as follows. The interiorization of religion. Certainly emphasis today is on the sub-jective aspect of belief and morality. Even those who rightly uphold the objectivity of belief and morals are concerned more than ever with lib-erty of conscience, personal and cultural limitations of understanding, the virtue of prudence and its largely intuitive functioning, the unique-ness of a given "situation," the restoration in one form or another of casuistry(the individual case). But interiorization, subjectivity, intuition are of the unpredictable Spirit "who blows where he wills" and of the traditionally feminine rather than of the predictably and predicting ra-tional and the traditionally masculine. Purged of all excess and distor-tion, they are, in other words, of the Holy Spirit and Mary. Contemplative prayer. In the last twenty to thirty years there has been in the western world a mounting interest in and practice of medita-tive prayer, sparked by eastern imports such as TM, Zen, Yoga, and now developed along lines of traditional Christian contemplation. This prayer is seen now to be not just for the select few, mainly among nuns and monks, but for all in whatever walk of life. Here is obviously another aspect of interiorization and the letting go of content in favor of a poised and expectant darkness. It is not a looking to what is outside (image, word, symbol, creed) but to what is within, to the private, personal "reve-lation," to what God is "saying" to me here and now--like a pregnant woman turned inward, quietly aware of the mystery growing within her. Here again is the Holy Spirit praying within us when, as St. Paul tells us (Rm 8:26-27), we do not know what to pray for (that is, when all con-tent is surrendered) and here is Mary, the silent, surrendering contem-plative par excellence. Unseen, unfelt, they are at the heart of so many today who are trying to pray such prayer, and so many others desper-ately in need of it if only to avoid being torn apart and scattered by the noise and confusion of a world off-center. Ecumenism. Another mark, and need, of the contemporary Church is ecumenism, conceived now as the unification not just of the various Christian churches but of the worldreligions as well. Again we may see here the stirring of.the Spirit who is the bond of love, the vinculum cari-tatis, uniting Father and Son, the one hovering over the deep bringing, at the Father's Word, order out of chaos, the one forming and securing the one Church in the beginning. And as Mar~,, with and in the Spirit, brought to birth the one undivided Christ, so is her labor today with re- 326 / Review for Religious, May-June 1989 gard to the Church. It is the opinion of many Catholic theologians that Mary should be downplayed today so as not to offend our Protestant broth-ers and sisters and thereby impede ecumenism. I should think it would be just the opposite, providing the depth of Mary is presented, which is her spirit, her form more than her traditional content; yet the latter, in the purity of Church teaching and practice, is of marked importance, too, for itself and for what it reveals of her spirit and the new directions that spirit may take, for all the churches, in the future.5 Social Justice. Whereas in former times we would speak of charity and the works of charity, now the cry is for justice and the doing of jus-tice: we do for the poor not so much out of our love and their need as out of our sense of justice and their rights. Again, in the past justice has been in the main the province of the male, the one actively engaged in the world, in politics, business, civil defense, and so forth. But women are more and more coming to the fore in it, seeking justice for themselves and for the marginal and oppressed in general. Here we may note a fresh dynamic of Mary--the seed of which, however, was there from the be-ginning. Thus those writing of Mary today, particularly women, view her in the context of the women of justice in the ancient Hebrew world-- Esther, Deborah, Judith--and see a whole theology of social justice in Mary's Magnificat.6 And if the movement toward social justice is of the Holy Spirit, who as creative Love seeks balance, harmony, substantial peace and concord, then, yes we can find, if we look, the Spirit's spouse at work with the Spirit toward the same goal. Mary, while drawing us within in contemplative stillness, also directs us outward to the Christ who lived and lives in our objective, tangible world and identified him-self with the quite visible poor and needy. She points to this Christ dwell-ing outside us as well as within, just as does the Holy Spirit who, as the gospel tells us, is there to remind us continually of all Christ has visibly done and audibly spoken. Perhaps part of the new "content" of Mary today is this visibility of the woman in works of justice and peace, not as having lost the interiorization, the contemplative spirit, the gentle, mothering love of her past, but as gaining something in addition: the hid-den life while, paradoxically still remaining hidden, come forth openly to help heal the world. Mary remains what she was in the past and there-fore under the press of current need becomes someone new for the pre-sent. When considering Mary in her relationship to women, past and pre-sent, we must be cautious. Christ is male; his maleness is part of his his-tory, and history is important in the religion known as Christianity. But Mary in Contemporary Culture / 327 his maleness is meant mainly as a means of access to his humanity and person which are neither male nor female. Christ is equally for both men and women, though, of course, in different ways according to different psychologies and cultures. However, the h~stoncai fact of Christ s male-ness has often dominated our thinking about him, with regretful results; as when, in spite of changes in psychologies and culture it is used to jus-tify an ongoing exclusive male ecclesiastical leadership. Similarly with Mary. Her femininity is a providential part of her history, but it is as a human being and person that she is of greater moment. Accordingly she is for the man as well as the woman; she serves both equally and both are equally to learn from her, though, again, in different ways. Yet her femininity has had its influence, for good and bad. For bad." it has tended to limit our ideal of the Christian woman to what it was in Mary's own day and to which, accordingly, she herself was in good measure bound. For good: it has softened our conception of God and so made our ap-proach to God easier, more inviting, loving rather than fearful. In and through the gospels, past art and poetry and drama, seeing God in the arms and in the care and "power" of this then insignificant Jewish woman--quiet, gentle, lowly, we find some of that same womanhood rubbing off, as it were, on Father God. A fair part of the accessibility of Jesus himself, his merciful compassion, is the fact that he has Mary as his flesh and blood mother. Without her, would we be altogether con-vinced of the mercy of God and the understanding compassion of Jesus? Here is one way in which the "content" or dogma of Mary has affected us in the past, with its mark still upon us, thankfully. In the present thrust of woman toward justice, with Mary behind (and before) her, it would be tragic if this content were surrendered in favor of one that is hard, merely active, superficially and imitatively masculine. Eventually God himself might regress into the terror and cruelty of past and present dark religions. Mary, the Spirit, and Christ Above I recalled the bold but, to my mind, accurate Mariology of St. Maximilian Kolbe. Mary is the spouse of the Holy Spirit in a unique way, such that we can speak of her as the very incarnation of the Spirit, with some reservation (quasi). As indicated above, some Catholic theo-logians are embarrassed by this as by much else in the Church's past the-ology and practice concerning Mary. They think it an exaggeration of the biblical teaching and find it an impediment to union with our Protes-tant sister churches. As to the first objection we must insist that Scripture was not meant Review for Religious, May-June 1989 to stand alone: it sprung up out of the Church (community of believers) and its seeds are meant to grow within the Church under the care of the same Spirit who once inspired it. There was an initial content, to be re-spected as the Spirit's word through all time; but there were also drives, dynamisms within the original word, forms yet to find their specific con-tent or matter. Thus the gospels' powerful presentations, lovingly and carefully lingered over, of the relationship between Mary, Jesus, and the Holy Spirit cry out for meditation and penetration and so the revelation of truths beneath the surface. Thus we have the doctrines of the Immacu-late Conception, Assumption, the Queenship of Mary, and so forth; and her quasi-incarnation of the Spirit. This last is not to make a god of Mary. The gospels are clear on this score: Mary is the handmaid of the Lord, his lowly servant. Rather it is to point up something in God--the femininity, womanhood,, motherhood of God. Mary can be looked upon in two ways: as an historical person, flesh and blood, the daughter of Anna and Joachim (or of whomever), the physi-cal, natural mother of Jesus. Here she is all and only human. But she must also be seen as symbol, but the special kin~ of symbol that makes what is symbolized present in very reality. Thus as the Eucharist does not simply remind us of Christ but makes him really present upon our altars, so Mary does not simply recall the Holy Spirit to our minds and point us in the Spirit's direction; she makes the Spirit. really present among and within us. Seeing her we see the Spirit, as seeing the Eucha-rist we see Christ himself. This is a good and legitimate reason for ad-dressing the Spirit as feminine--not as a sop for the marginal woman but simply because as there are reasons for addressing God as Father or Son there is this equally cogent reason for addressing God as Mother.7 As in time, in the mystery of the Incarnation there is eternal Father, mother Mary, and Son Jesus, so in eternity there is Father and Son with mother-ing Spirit as their bond of Love. As for the difficulties such teaching may hold for ecumenism, they may be only initial difficulties. As suggested above, if we view Mary and present her in terms of form, thrust, spirit, and not just as already shaped content, and if we continually move deeper within this content in context of present needs and lawful desire, perhaps Protestants will eventually come to see what Catholic belief and theology have long since held as truth and will thank us for having led the way back home, as we have reason to thank them for having helped bring us back to much that had been lost. One final remark before considering some of the specifics of our sub- Mary in Contemporary Culture / 329 ject: it has to do with Mary's relationship with Christ. Again, in sensi-tivity to Protestant criticism and in reaction to exaggerated statements about Mary and misguided devotion to her, Vatican II and ecclesiastical documents and theology since have been most careful to insist upon the subjection of Mary to Christ. Salvation is through Christ alone; he is the one mediator between God and humankind. There is little if any talk about what formerly there was lots of talk about, namely of Mary as co-redeemer and mediatrix of all graces. Such theologizing, it is believed, and the devotion arising from (or producing) it detracts from the power and mission of Christ. But I wonder if we are not here misconceiving power and the whole matter of Christ's redemptive work. We seem to be equating Christ's (God's) power with power as we ordinarily think of it: dominating rule, often exclusive. But Christ's power is not univo-cal with ours, and he himself quite literally took the greatest pains to turn the tables in the matter: "You know how those who exercise authority among the gentiles lord it over them . It cannot be like that with you. Anyone among you who aspires to greatness must serve the rest . Such is the case with the Son of Man who has come, not to be served by others, but to serve" (Mt 20:25-28). And what about the power of love, which is Christ's power, or that of helplessness: the power of the sick to draw upon the strengths of oth-ers to heal and console, the power of the ignorant to create scholars and teachers, and so forth? I have often observed that the one with most power in a family is not the father or mother but the newly born baby, the whole life of the family revolving around the child precisely because of its powerful helplessness. If this seems farfetched relative to God, we have only to think of the Christ child in the crib at Bethlehem and the adult Christ upon the cross on Calvary. And what of the power of one who knows how to share his or her power, which requires greater strength, ability, "power" than to keep it all to oneself? I should think the great power of Christ, of God himself, is most manifest in the power to empower, to raise others to his very life and level. Jesus at the Last Supper remarked: "I solemnly assure you, the one who has faith in me will do the works I do, and greater far than these" (Jn 14:12). Not ex-clusive but inclusive--such is the power of Christ. Though our Holy Father in Redemptoris Mater follows Lumen Gen-tium in insisting upon Mary's subordination to Christ, h~, together with the Vatican II document, reiterates an old principle we ought to consider with equal care: "The maternal role of Mary towards people in no way obscures or diminishes the unique mediation of Christ, but rather shows 330 / Review for Religious, May-June 1989 its power" (emphasis mine). Why not assert this aspect of Christ's power and see Mary as true queen "at the side of her Son," as the encyclical expresses it? Indeed, for centuries and still today, at least in our Christ-mas liturgies and devotions, we see the King rather in the power of his mother and in her arms, enfolded by her who gives him to the nations: "and so entering the house, (they) found the child with Mary his mother. Who am I that the mother of my Lord should come to me . He went down with them then, and came to Nazareth, and was obedient to them . Figlia del tuo figlio, queen of heaven" (Mt 2:1 I ; Lk 1:43; Lk 2:51; T. S. Eliot, Dry Salvages, after Dante's Paradiso, xxxiii). In one mariological conference that I attended the speakers were in-sistent that we not view Mary apart from Christ. I kept thinking yes, but might not the reverse also be true: we must not view Christ apart from Mary. In Redemptoris Mater, John Paul several times reminds us of the indissolubility of the bond between Mary and Jesus and explicitly de-clares that "from the very first moment the Church 'looked at' Mary through Jesus, just as she 'looked at' Jesus through Mary." Christ does not want to be viewed in splendid isolation with everyone insisting that everything and everyone else is subordinated to him. His own image of himself is of one who serves, just as Mary's self-image is of the Lord's handmaid, neither thought less of their dignity for that: "Behold, all gen-erations shall call me blessed" (Lk 1:48). Mary is the first-fruits of the redemption, the Church in promised fulfillment, the Mother of the Re-deemer, of God himself, the spouse of the Holy Spirit and the effective symbol of the Spirit's presence and action in the world--this woman who embodies the very motherhood of God holds the new creation in her arms and nurtures it, just as she did her divine Son centuries ago. She has a greater, more powerful (loving) role in the work of redemption than much of our present theology is prepared to concede or any of us begin to imagine.8 At the conclusion of Redemptoris Mater we read: ". the Church is called not only to remember everything in her past that testifies to the special maternal cooperation of the Mother of God in the work of salva-tion in Christ the Lord, but also, on her own part, to prepare for the fu-ture the paths of this cooperation. For the end of the second Christian millennium opens up as a new prospect." Our Holy Father also calls for "a new and more careful reading of what the Council said about the Blessed Virgin Mary, Mother of God, in the mystery of Christ and the Church . " Renewed thinking about Mary and action relative to her Mary in Contemporary Culture / 33"1 are called for.9 But we are to do our thinking and acting in the context of both Scripture and the wider tradition, and of current need. We are to listen to the living Spirit as "she" shows within this treasure, Mary, both the old and the new. Mary and Some Specifics of Culture: Psychology In light of the above generalized reflections on Mary and contempo-rary culture I would like to comment briefly upon several segments of our culture in terms of Mary's possible role within them. In the area of psychology, so overwhelmingly influential in the shaping of our contem-porary culture and such an intimate part of it, it depends on what psy-chology we are talking about. If it is Jungian depth psychology, we need not look long or far to find Mary's place within it. Much of the work has already been done by the master and his disciple. Jung maintained that ideas and archetypes such as the anima, the intuitive, the dark, the yin--in general, the feminine--are underdeveloped in our western cul-ture, with disastrous results. His psychology must go even further today and add they are also on the wane in much of the eastern world in com-petition now with the west in its masculine drives toward action and domi-nance, rational knowledge and acquisition. This psychology's percep-tion, then, of the need for Mary or some equivalent dynamic is evident. Jung himself expressly spoke of the need in terms of Mary. He rejoiced over the definition of the doctrine of Mary's assumption, declaring it to be "the most important religious event since the Reformation." At last the feminine was given the exaltation it requires and deserves.~° However, as suggested above, and as Jungian psychology insists, we must not think of the feminine exclusively in terms of the woman. In the past maybe so, and in our present world still many women may be said to possess more of the "feminine" than do men. But feminine charac-teristics are meant to be part of the male psychology as masculine ones of the female, and cases abound where dominance in one or the other is reversed. I think of the two great sixteenth-century Carmelites. Both Teresa of Avila and John of the Cross had the organizational skills and drives and other "masculine" traits appropriate to founders and reform-ers of religious orders, and in these Teresa, as evidenced in her numer-ous religious foundations and governance thereof, may be said to have surpassed John. Again, both were richly passive, intuitive, contempla-tive, steeped in dark and mystery and in cleaving, passionate love, all notable feminine characteristics. Yet it is John, at least as revealed in his poetry, who appears the more feminine: he is the anima, the woman pas-sive under the strong and passionately active love of a quite virile God. 332 / Review for Religious, May-June 1989 To what extent, therefore, the feminine characteristics are de facto ¯ found in women more than in men may be moot. But they are definitely the major component of the psyche of the woman Mary as she appears in the gospels. Mary's strong, paradoxically active passivity (she brings .forth the Word as she receives it), her alert and watchful hiddenness, her concern and compassion for those in need (Cana) and for the suffering (Calvary), her motherhood (of Christ and the Church), her deep, loving fidelity (from thefiat of Nazareth and before to that of Calvary and be-yond) are purposely emphasized that both men and women might real-ize their indispensability in each life that would be Christ's. They are also underscored to draw our attention to the feminine in Christ, whom oth-erwise we might tend to view simply as masculine: visibly out front, ac-tive in his preaching, teaching, healing, immersed in religious contro-versy-- a male among a world of males. In the context of his mother (and the other women who surround him), Jesus is still masculine but we are forced to attend to the deep roots of his masculinity, which is his femi-nine Spirit: his passivity (his prayer and passion), his hidden life even as he actively encountered the world, his cleaving love and compassion unto death, his motherhood (Mt 23:37; Lk 13:34). In Mary's presence, her "atmosphere," such qualities of Christ are not simply seen, but they are seen to be the best of him. Jesus was so powerfully and creatively masculine--such a leader for his time as for all time--because his mas-culinity was rooted in and suffused by the feminine, the Spirit. It is Mary who as his mother nurtured him in this, and who helps draw our atten-tion to it. It is she, then, who as our mother nurtures us in the same Spirit and in a similar way. As for other psychologies suffice it here to say that Mary should be looked for behind and within any therapy working toward healing and wholeness. Again, it is Christ who is the healer, but it is Mary who in-itiates the process by bringing Christ to birth, in the world at large and in each individual. Mary, one with the Spirit, struggles and groans in each of us to bring us to the wholeness, the sanity of Christ. Like her, and with her, we concentrated on the activefiat that allows it all to hap-pen. Politics, Economics, Sociology In the political, economic, and sociological concerns of our time Mary points up the need for the hidden, the contemplative, and for uni-versal justice (as in her Magnificat), and, though unnoticed, she is be-hind and within all creative efforts toward these ends. The absence of the contemplative, of the feminine in general, in contemporary politics Mary in Contemporary Culture / 333 is evident, and results have been tragic. Because they lack roots, our poli-tics, both domestic and foreign, change even as they are being formed; and this condition is aggravated by lack of goals other than immediate and pragmatic. But it is the contemplative spirit that gives depth and con-stancy and lights up the future and beyond. Also, our current concentration is upon superficial differences and divisions (my need, my race, my country, my self) rather than on our deeper oneness, which only contemplation, in the one God-centered form or another, can reveal and promote. Further, the disturbance we experi-ence within and among nations may well have as its root cause the fail-ure of the contemplative, the fruit of which is "the peace that surpasses understanding." And so we find divisions among us, the growth of fear, the expan-sion of military might to safeguard our "own" war or the cold threat of war. We look, then, to Mary, universal Mother and Queen of peace, for political healing. She is already there, in this felt social need, but also in those religious orders of men and women whose main concern is con-templation. One of the concrete ways in which the state might help work its own remedy, and so implicitly acknowledge Mary in its functioning, is itself to encourage and promote contemplative communities within its boundaries. These would help make up for the failure of prayer else-where and would be invitation and incentive for the rest of us to unite ourselves with them, at least from time to time, and so help bring our nation and the world to greater depth, unity, and peace. If the need for Mary and what she represents is obvious in politics, it is more so in the field of economics. Here the masculine dominates to the complete exclusion of the feminine, and material concerns have been so isolated from the spiritual that never the twain do meet. This is especially disturbing when we realize that it is economics that determines even our politics. Science too, as technology, is subordinated to it and dominated by it. Indeed, economics has become the dominant factor of our culture or a-culture; it is our pseudo-religion, often becoming, in fact if not in theory, the determining force in more legitimate and traditional religion. If, then, Jesus needs to be born into our world today, it is cer-tainly here in our economic systems and practice. And if born here, he may begin to penetrate the rest of our world. So once again we look to Mary to mother Jesus where he is most needed and we do what we can to help her in the birthing. To see sociology in terms of Mary is to reconsider love. Whatever the other theories as to the origin of society, from the Christian perspec- 334 / Review for Religious, May-June 1989 tive it is love that first brings us together and, accordingly, it is love that is society's fundamental problem. So from its beginnings Christianity has taught that the basic unit of society is not the individual but the family which (ideally) is the product of love; and social workers, I believe, would readily agree that it is the lack of love, with the resulting fear and loneliness, that is their chief concern. But today love which is meant to unite is itself fragmented. Sex, in-tended to be integral with love, has been divided from it and made to function alone with all the consequent evils, both mental and physical, that plague our society. The inward-outward directions of love have also been severed, so that now it is either love of self (inward) to the exclu-sion of others or the love of others (outward) to the neglect and loss of self. One of the results of this is the breakup (further division) of the fam-ily which, accordingly, is now challenged by sociologists as the de facto basic unit of society. Mary can and, in secret ways, does have a curative place in all of this. Her love was integral. It reached out to others in and through Christ's large love; indeed, she brought that very love to birth. But she also reached deep within herself to the Spirit of love wherein she found her personal growth and happiness: "All generations will call me blessed." True, she "knew not man." But this does not mean her love was sexless. It is the myopia of our time that sees sex as having but one kind of expression. Mary can alert us to look for the depth in sex and sexual love and so open to us new possibilities of love. And love restored to wholeness should work toward the restoration of the centrality of fam-ily with consequent diminution of fear and loneliness. The Arts and Sciences Mary can have, and has, her place in those areas of our culture known as the arts and sciences. In any presentation or exercise of the hu-man, as in the arts and sciences, we are to see Christ, of course, but also Mary who, in her Immaculate Conception and her conception and birth-ing of Christ, was the first to bring the human to perfection. But as in Christ the human is perfected in and through the divine (Christ's person and divine nature) so also we find Mary bringing the human to perfec-tion in, through, and toward the divine. Again, it is a matter of whole-ness, which our contemporary world tends always to divide. Apart from the divine the human can only degenerate into the inhuman; but with the divine all of its gifted potential is realized. It is in this sense that the only true humanism is Christian humanism. Thus in the arts and sciences Mary is present as they express and promote the human, and she is dy- Mar), in Contemporary Culture / 335 namically present, moving them forward and deeper into the divine to become divinely human. Christ alone might be said to suffice for this: he is the one who in his very person brings the human to perfection. But Mary gives assurance of and added emphasis to Christ's humanity (he is of herflesh) and his divinity (she is Mother of God) and is responsible for the becoming of these in our world (she conceives and nurtures the perfect human being). She is behind the process of the arts and sciences. Here, then, as elsewhere in our contemporary world, Mary, together with her Son, may be found, not just as a possibility, but as actively engaged in shaping a reemerging culture. Our concern ought to be to look for them together and, having found them, enter into their work. NOTES ~ "I know that a poem, or a passage of a poem, may tend to realize itself first as a particular rhythm before it reaches expression in words, and that this rhythm may bring to birth the idea and the image; and I do not believe that this is an experience peculiar to myself." T. S. Eliot. "The Music of Poetry" in On Poetry and Poets (New York: 1957), p. 32. z Eliot again: "Culture cannot altogether be brought to consciousness; and the cul-ture of which we are wholly conscious is never the whole of culture: the effective culture is that which is directing the activities of those who are manipulating that which they call culture." Christianity and Culture (New York: 1949), p. 184. For Eliot's summary definition of culture see p. 198. 3 Gerard Manley Hopkins in "The Blessed Virgin compared to the Air We Breathe." 4 Ren~ Laurentin, indeed, disapproves of the expression altogether, reserving the term "incarnation" for that bf Christ alone~ However, he proceeds to speak of Mary as "pure transparency for the Spirit . . . she is wholly relative to the Spirit; this indeed is at the very core of her deep relationship to Christ and the Father." "Mary and the Holy Spirit," in Mary in Faith and Life in the New Age of the Church (Ndola- Zambia: 1983),"pp. 287-288. 5 See note 9 below for C. Jung's defense of Mary, precisely as in Catholic dogma, as a remedy for a defective Protestantism. In a letter to The Tablet, Sept. 5, 1987, p. 944, Dora Bede Griffiths, writing from his ashram-in Tamil Nadu, South India, suggests a rapprochement, between eastern religions and Christianity through the femi-nine. He notes that in Hebrew the "word for the Spirit (ruach) is feminine and in the Syrian Church, which spoke a form of Aramaic, which is close to the Hebrew, reference was made to 'our Mother, the Holy Spirit.' " The same for the Hebrew word for Wisdom (hokmah): it too is feminine and "this Wisdom is described as 'coming forth from the mouth of the Most High' as a feminine form of the Word of God." He suggests the possible enrichment of our Christian tradition by contact with Hinduism which "has no difficulty in calling on God as 'My Father, my Mother' and with Mahayana Buddhism which conceives of the highest form of Wis-dom as a feminine figure. Dora Bede does not mention Mary here, but it is my sug-gestion that she it is who concretizes the divine feminine, gives it flesh. Thus she 336 / Review for Religious, May-June 1989 is the one who, rather than impede universal ecumenism, is meant to help in its re-alization. 6 There are the fine women theologians writing on Mary, such as E. S. Fiorenza and E. Moltmann-Wendel. But I am also thinking of the poets who perhaps do even more to deepen and broaden our knowledge and appreciation of Mary: a Caryll Houselan-der of the past generation and an Ann Johnson of the present. For the Magnificat especially, see the latter's Miryam of Nazareth: Woman of Strength and Wisdom (In-diana: Ave Maria Press, 1984). 7 In his essay "Sur la maternit~ en Dieu et la feminit6 du Saint-Esprit," Escritos del Vedat !I (1981), Yves Congar argues from Scripture and Tradition to the femi-ninity of the Holy Spirit, but is here silent as to Mary's role in the "sacramentiz-ing" of it. The essay may also be found in Theology Digest 30:2 (Summer, 1982) pp, 129-132. 8 Solus Christus, as solafides and sola scriptura, requires severe qualification. For centuries Catholic theologians have argued vigorously against ~he two latter formu-lae. They have been rightly suspicious of such exclusivity in view of the fullness of Christian revelation. For the same reason, perhaps, they should also challenge the solus Christus, this time in view of the fullness of Christ who is our revelation. 9 In an interview carried in America (June 6, 1987), pp. 457-458, Cardinal Suenens stressed the incompleteness of Vatican II's declaration on Mary. "I felt we needed to say more . She is not merely an historical figure; from the beginning she has been given an ongoing mission to bring Christ to the world." ~0 C. G. Jung, "Answer to Job," in Psychology and Religion: West and East, trans. by R. F. C. Hull, Bollinger Series XX (Pantheon Books, 1958), p. 464. Jung goes on to criticize Protestantism for its criticisms of the dogma. "Protestantism has ob-viously not given sufficient attention to the signs of the times which point to the equal-ity of women. But this equality requires to be metaphysically anchored in the figure of a 'divine' woman, the bride of Christ." Jung realizes that the dogma does not give Mary "the status of a goddess," still "her position (now) satisfies the need of the archetype." 1 don't know how this last can be, however, unless it is in and through Mary that we recognize that within the godhead itself the feminine is real-ized in the Person of the Spirit. Through Mary. Hilda S. Montalvo Hilda Montalvo is currently teaching at St. Vincent de Paul Regional Seminary in Boynton Beach, Florida. She is a wife and mother, currently a candidate for a Doc-torate in Ministry. She has completed the graduate program in Christian Spiritual Guid-ance from the Shalem Institute for Spiritual Formation in Washington, D.C. Her ad-dress is 7151 Pioneer Road; West Palm Beach, Florida 33413. The other day at a Lay Ministry workshop there was a spontaneous burst of applause when I shared my way of praying Mary's life. From the be-ginning of my spiritual journey over twenty years ago I have had an in-tuitive knowledge that the objective "facts" and titles about Mary were important not only because they honored and revered the mother of God but also because they spoke of my reality as a human being and a Chris-tian. These Marian dogmas have helped me to clarify and understand my basic assumptions of myself, my relationship with God, and the mean-ing of my life. I have always had a problem with original sin. To inherit Adam's sin is simply not fair, and so at seven I became an agnostic. The idea of a God that punishes and condemns innocent people--and I experi-enced myself as innocent--was repulsive and frightening. Christianity was not good news. If I was good, if ! kept the commandments, then God would love me. The dogma of the Immaculate Conception simply meant that God had wai.ved that evil from one person. To be born with original sin was bad enough but at least it was a shared human experi-ence and it explained (somewhat!) evil and death. But if Mary was born without it, not only was she not totally human but her "fiat" was pre-destined and she had no actual freedom. Christianity became good news when I realized that the fall/ redemption concept of original sin was simply one way of understand- 337 331~ / Review for Religious, May-June 1989 ing the Genesis story. The traditional interpretation of the story of Adam and Eve posits a paradise lost because of disobedience and the conse-quent punishment of suffering and death. But modern biblical interpret-ers such as Brueggemann are recognizing that the fundamental revela-tion of Genesis is that God's creation is good and that God is constantly gracing and blessing it. God made man and woman in "our" image and it was very good. That has to be the most important assumption of our spiritual life. Each person must come to a personal conviction of this truth that is not only an intellectual response but a lived, grounded ex-perience. The story of Adam and Eve is now being understood as that moment in history when human beings first become self-consciously aware, the first truly human act. Before that there was simply undifferentiated ex-istence; total unconscious dependence on environment and relationship, such as each baby.lives through his or her first year. The process of be-coming self-conscious, of becoming autonomous, in a child can be de-scribed a bit facetiously as the "terrible two's," in humankind, as the Fall. Original sin is not a 'thing' that we are born with: it simply de-scribes in mythological language our natural tendency for independence. Catholicism has always affirmed that grace builds on nature. Crea-tion spirituality, which has its origins in the earliest writer of the Bible, the Yahwist, emphasizes the constant presence and blessings of God in spite of the seeming sinfulness of his creatures. The main thrust of the whole Yahwist Saga which culminates in that beautiful and simple story of Balaam and the talking ass (Nb 22:25) is to celebrate God's refusal to curse his people and his insistence of unconditional love and bless-ing. We, like Balaam, are blinded by our needs and expectations. Per-haps .the Immaculate Conception is yet another reminder of our innate gracefulness? Could not this be the fundamental celebration of baptism? Jesus experienced the unconditional love of his Father at his baptism; we celebrate this same unconditional love and our acceptance into a lov-ing community at our baptism. Mary's Immaculate Conception could be the reminder of God's unconditional covenant with each one of us and the celebration of his covenant through one individual. It is not a nega-tive gift--but a positive statement: God is with us and for us. Original sin (and now I can begin to forgive God and Adam!) is the mythical explanation of our desire for independence from God and his creation--autonomy--with the inevitable consequence of alienation and death. Baptism is the celebration of the fact that God not only loves us unconditionally but is present within us and among us; it effects what it Through Mary / 339 signifies. The truth and hope beyond individualization is unity with God and interdependence with others--co-creators of the parousia, paradise, but now conscious and mature and in freedom. Mary is the archetype of this truth which has been named as Immaculate Conception. At the experiential level I resonate with Mary's "fiat." I also have experienced, am experiencing, the overshadowing of the Holy Spirit and have been afraid and anxious. I also wrestle with the "how" and "why" and the "why me." I also (carefully and tentatively) have said "fiat" and Christ has become incarnate, is now conceived, and contin-ues to be conceived in my life moment by moment. I also have felt com-pelled to go forth and share this good news with others. I give birth daily to Christ in my family, in my ministry. I also sing daily "My soul mag-nifies the Lord, my spirit exalts in God my savior." Mary's story is my story and every Christian's story. She is the ar-chetype of the Disciple as well as the archetype of Woman and Mother for both men and women. An archetype, in Jungian terms, is an image in thepsyche that when recognized and owned can serve to integrate be-liefs, feelings, and behavior. Unless one allows the Word to be con-ceived within one's very being, Christianity remains barren and lifeless, a moral code. It is onlywhen I become willing to accept the transform-ing gracefulness of God's love and presence in my life that I become ca-pable of writing my own Magnificat. As I journal the events of my life I become aware that God "has done great things for me," not least of which is to radically change my values and priorities. Mary is both virgin and mother. If this is understood only in the physi-cal sense, it is simply a faith statement that speaks exclusively of Mary. Mary "undefiled" stands above and beyond created reality, sexuality, and life itself. By implication, then, all persons who express their love sexually, even in stable and committed relationships, are impure, cor-rupted, polluted, tainted, or unclean. The list of synonyms in Roget's Thesaurus is much longer. But dogmas and doctrines speak of the truth of our nature and our relationship with God and with one another. Thus it behooves Catholic Christians to question what God is revealing through this dogma. Might it not mean that "perpetual virginity" means a life of integrity and innocence in any walk of life? Every disciple must conceive and birth Jesus; must be reborn; must be both virgin and mother regardless of his or her sex or sexuality. This way of perceiving Mary's virginity and motherhood can be especially fruitful for men who, in Jung's terms, project their ideal image of woman instead of accepting and owning their own femininity or anima. Mary Review for Religious, May-June 1989 within, for all disciples, symbolizes openness, receptivity, gentleness, gracefulness--many of those feminine virtues that have been lacking in our contemporary society. As a wife and mother I recognize and celebrate both the gift of moth-erhood and the wholeness and purity of my own life that is bespoken of through virginity. In and through motherhood I continue to be uncon-taminated, unprofaned, spotless, unblemished, andchaste. As I pray this dogma I become more comfortable with the paradoxical reality of my own inner being; I begin to name and own my authentic self; I become more open and vulnerable to the healing presence of Christ within. To meditate on the dogmas of Mary in this fashion helps us come in touch with the paradoxical nature of creation. It helps us to see be-yond the either/or stance that divides, judges, and creates conflict and war. It helps us to accept that much broader vision of both/and that is so freeing and encompassing. It helps us to see and understand the dif-ference between facts and Truth, between knowledge and wisdom. It is an invitation to live and enjoy mystery, to be surprised by newness and resurrection and Presence. Meditating on the dogma of the Assumption can be especially help-ful for us in recognizing our projections of the categories of time and space unto life after death. We were taught that heaven and hell were places for all time---eternity. Purgatory was a transient place of purifi-cation. The time and place one went to depended on one's choices. All very neat and logical--and totally contradictory to Revelation. The mag-nificence and mystery of the Spirit's presence in the Church is especially obvious in this dogma of the Assumption. Again we must take it seri-ously and symbolically--in the deepest sense of symbol which is to point beyond the literal sense to the mystery of which it speaks. Mary, the Dis-ciple, is assumed, taken up into heaven, body and soul, after her death. In mythological language she passes into timelessness and spacelessness. She simply is. Westerners tend to equate rational thought with knowledge, thus de-nying intuitive, imageless wisdom. The Assumption--as the Resurrec-tion- is revealed knowledge that goes beyond rational logical thought into mystery and Truth. But as finite human beings we factualize and ex-teriorize the nameless, misunderstand symbol, and live mystery as if it were actuality. The invitation of the dogma of the Assumption is to .let go of our need to understand, to know, to control, and simply trust the goodness and kindness of God. The invitation is to live this life to the fullest and trust that God will take care of our future--name it resurrec- Through Mary / 341 tion or assumption. The invitation is to experience beyond imagining and to live with the paradox of knowing but not understanding. My skepticism/agnosticism has served my faith in the sense that by doubting, questioning, and mistrusting religious experience I have not succumbed to superstition or fanaticism. On the other hand--as was pointed out to me by a wise fellow-traveler--skepticism was also an "ego defense, behind which lies a fear of change and loss of control that giving in to the religious experience may bring." Gifted with this insight I have consciously approached the dogma of the Assumption with as much of an attitude of "letting-go" and an open mind as possible. This has allowed me to see beyond the constricting barriers of space, time, matter and form. It has encouraged me to become open to mystery and surprise and to think in other terms than those of classical theology which comes to logical and rational conclusions about the mystery of God: "It is fitting and right." The Assumption means that when I die I become present. The.As-sumption means no more time, space, dualism, paradox. The Assump-tion means no more becoming. All the barriers to fullness of life that I have struggled with either because of environment or because of genes will disappear and I will become--I am, one with Christ. Catholics have traditionally prayed "through Mary to Jesus." This archetypal way of praying Mary, in fact, allows Jesus to become incar-nate in our very being. As I "ponder" the Immaculate Conception I be-come aware of the goodness of creation and my innate gracefulness; I conceive Jesus' within me by the power of the Holy Spirit; I give birth to him daily and discover him in others; I slowly let go of my need to control through power and knowledge. Through Mary belief statements become faith experiences; factual knowledge becomes lived Truth. I can then say with Paul: "I live now not with my own life but with the life of Christ who lives in me." Some Reflections On Mary, Bridge To Ecumenism? Mary Eileen Foley, R.G.S. Sister Mary Eileen Foley, R.G.S., has been teaching courses in Scripture in a par-ish and to her own Sisters, in addition to her free lance writing. She has been princi-pal and teacher of special needs of teenage girls. Her address is Convent of the Good Shepherd; Cushing Hill Drive; Marlboro, Massachusetts 01752. The hopeful days of ecumenism following Vatican Council II in the 1960s highlighted a maj6r difference between Catholics and Protestants, namely, devotion to Mary. For a long time after the Reformation in the sixteenth century, there was an absence of any productive or even respect-ful communication between us, and consequently there was little under-standing of each other's point of view, especially regarding the mother of Jesus. Historical Background Devotion to Mary, an outstanding characteristic of most Catholics, became the dividing line, with symbolic rather than logical origins. Mary represented Catholicism, against which the Reformers were protesting on the Continent. About the same time in England, the suppression of Catholicism un-der Henry VIII was more specifically directed against the papacy. The destruction of monasteries, however, depri red the people of religious in-struction and centers where Mary was honored; as a consequence, devo-tion to her almost died out. Elizabeth I, motivated politically rather than religiously, continued her father's efforts to dominate Ireland, capitalizing on the anti- Catholic movement by implementing the policy of "Anglicization 342 Mary, Bridge to Ecumenism? / 343 through Protestantization." In Ireland, the mere possession of a rosary was sufficient evidence of treason against the Crown, and was punish-able by death. Under Cromwell's dictatorship in England, Anglicanism, as well as Catholicism, was repressed, and even the celebration of Christmas was forbidden. "Where was the Blessed Mother in thought and practice if her son's birthday was repudiated by the law of the land?"~ Divinity vs. Discipleship Influenced by the history and the politics of the times, misunderstand-ings grew in regard to the Church's attitude toward Mary. Protestants were disturbed about the apparent centrality of devotion to Mary; it seemed to be taking something away from Christ. Non-Roman Catho-lics balk at giving Mary the title of "Co-Redemptrix," fearing that Christ will be displaced as unique mediator of salvation.2 In time, Catholics were able to hear Protestants voice their concern about our apparent "divinization" of Mary, yet countless explanations to the contrary did not seem to convince them, either to put their fears at rest or to allow them the comfort and friendship of the Mother of God. The Council actually approached the subject of Mary with the concerns of non-Catholics in mind, even over the objections of some of the bish-ops, who felt that ecumenism should not be the focus of a document on Mary. Some wished her to be declared Mediatrix of All Graces, but this did not happen at the Council. Actually no separate document on Mary materialized. In the final analysis, Mary appears in the context of the document on the Church. In a discussion of Christ (the Redeemer) and the Church (the Redeemed), she is very clearly identified with the Church, the people of God, rather than with Christ, the Son of God. The document portrays her, not as Christo-typical but as Ecclesio-typical. The implications of this decision were far-reaching indeed. First, this is a very different focus from that to which we have been accustomed. We have tended to see Jesus and Mary together, and while Mary was by no means deified, we did tend to .pray to them together. We looked up to them. Her stance now, however, is with us, the re-deemed, the beneficiaries of the passion and death of Christ. Discipleship Part of the reason for the change seems to be the emphasis on Mary's role in Scripture as disciple. As a hearer of God's word, she is an out-standing disciple of Christ, and she is logically first among his disciples :344 / Review for Religious, May-June 1989 and members of the Church. The concept of disciple, clearly presented in .the Scripture, seems to be more acceptable to our Protestant brethren and carries with it no overtones of divinity. All four Evangelists as a matter of fact paint her portrait as the faith-ful disciple, and in so doing, they reflect this role as seeming to surpass her title of Mother of God. "Blessed is the womb that bore you and the breasts that nursed you," cried a woman in the crowd, to whom Jesus responded, "Yea, blessed are they who hear the word of God and keep it" (Lk 12:27-28). "Your mother and brethren are outside, awaiting you," he was told, and he deftly responded with a question: "Who is my mother? Who are my brethren? He who does the will of my Father, is mother, brother, and sister to me" (Mk 3:31-35). Near the cross of Jesus stood his mother and the disciple whom Je-sus loved. "Woman, behold thy son," he said; then to John, "Behold thy mother" (Jn 19:25-27). Jesus is speaking to his ideal followers, who henceforth will model discipleship for all who desire to follow the Mas-ter. It struck me while comparing these Gospel passages that the Evan-gelists are at great pains to demonstrate that Mary's dignity comes from the fact that she was a woman of faith, which is the outstanding charac, teristic of a disciple. She was open to the word of God and completely obedient in carrying out whatever it called her to do. Whether it was ac-ceptance of the angelic message ("be it done unto me according to thy word," Lk i:38) or responding to the call to go to Bethlehem, then Egypt, and finally Calvary, she modeled clearly for us what the disciple of Christ should be. Grace and Discipleship No one, it seems, could be faulted for honoring one who followed Christ so perfectly. Yet, here again, differing beliefs on grace playa part. Protestants believe that salvation is effected by God alone, that hu-man nature plays no role. Protestants tend to view human nature as totally corrupted by sin, and grace as the merciful disposition of God to forgive and to treat the sin-ner as justified . To speak of human cooperation is to underestimate either the radical nature of human sin or the absolute gratuity of grace. In this perspective (from the Protestant point of view) the use of Mary's fiat becomes a primary example of Catholic presumption of God's sov-ereignty, making God dependent on humanity or making a creature mu-tually effective with God in the work of redemption.3 Mary, Bridge to Ecumenism? / 345 Resistance to the title "Co-Redemptrix" is related to this belief also. The Catholic point of view has been adequately stated, and to quote Tambasco again: "Mary's life simply reflects the fullest effects of grace which enable a faith-filled freedom that responds to and engages in the sovereign work of God in Christ .F.reedom does not substitute for grace, or grace, freedom."4 Because she is preeminent in carrying out his word, Mary's signifi-cance lies, according to the synoptics, in this characteristic of disci-pleship, more than the fact that she is Jesus's natural mother. At the foot of the cross, howe~,er, the beloved disciple, John, and the faithful disci-ple, Mary, seem to be called to discipleship in terms of a family rela-tionship, specifically that of mother and son. The role of disciple now seems to be expressed best in terms of mothering! Discipleship And Motherhood Actually, Mary conceived Jesus by means of an act of faith, the mark of the disciple: When the invitation to be Christ's mother is proposed to her, she says, "Behold the handmaid of the Lord; be it done unto me according to thy word" (Lk 1:38). And then the Word becomes flesh . Faith comes first, and then motherhood. John, too, is to carry out his discipleship in similar terms. In his First Letter, John's words are as tender as any mother's: "Remain in him now, little ones . See what love the Father has bestowed on us in letting us be called the children of God! Yet that is what we are' (1 Jn 2:28; 3:1). Mothering is what disciples do. Whatever our ministry is, we hope to bring to it compassion and caring. As a teacher l felt honored to be involved in nurturing the intellectual and spiritual growth of students. The Scriptures are full of mother images that apply not only to a disci-ple but were, in fact, chosen by the Lord for himself. The scriptural im-age of Christ weeping over Jerusalem is very explicit: "How often have I wanted to gather your children together as a mother bird collects her young under her wings, and you refused me!" (Lk 13:34). The disciple of Christ shares in his life-giving approach to those to whom he has been sent. Life-giving calls up images of motherhood, and lately it has been very popular to speak of God as Mother. Julian of Nor-wich often prayed to "Mother Jesus." Mary images motherhood for us, not only her own, but the motherhood of Christ as well. Even the Apos-tle Paul says: "You are my children, and you put me back in labor pains until Christ is formed in you" (Ga 4:!9). Finally the God of the Old Testament speaks through Isaiah: "Can 346 / Review for Religious, May-June 1989 a mother forget her infant, or a woman be without tenderness for the child of her womb? Yet even if she should forget, I will never forget you" (Is 49:15). It looks to me that, although Protestants accept the fact that Mary is the mother of.Jesus, they do not seem to see her as their mother, too. While we sometimes see ourselves in the role of mothering, at other times we, too, need to be nurtured or affirmed. The mother of Jesus seems to be a natural one to turn to, especially since we understand that she has been given to us in the words spoken to John, "Behold thy mother" (Jn 19:27). The motherly qualities so ~befitting a disciple are surely present in a special way in Mary, the paramount disciple of all. Doctrine, Scripture, And Tradition Another possible ecumenical barrier regarding Mary is the dogma of the Immaculate Conception (Mary conceived without sin) and the dogma of the Assumption (Mary taken into heaven, body and soul.) A dogma is a doctrine that has been presented for belief, and the idea of the evo-lution of dogma is an enlightening one for many, Catholics included. A doctrine emerges from tradition, which has been explained as follows: Tradition is the living faith experience of the Church which preserves the truths enunciated in the Scriptures but also explicates these truths, draws out what is hidden, and develops more fully insights consistent with but not wholly expressed in the biblical text.5 As has been better expressed above, sometimes a dogma affirms what was not known in complete form from the beginning, but devel-oped from reflections on, for example, the mystery of the Incarnation, and has been the constant teaching of the Church for centuries. Dogma may appear to have been imposed exteriorly, in a context that is a-historical. The vagueness of its scriptural basis is difficult for Protestants, who are biblically, and therefore, historically, oriented. Rootedness in history and Scripture, sources that are being mined assiduously by Catho-lics today, may well provide the undergirding necessary to place devo-tion to Mary in properperspective for all. The aforementioned dogmas on Mary were defined during what we now call the Marian Age (1850 to 1950), although they have been part of the tradition of the Church since the sixth century. Belief (in the Assumption) originated not from biblical evidence nor even patristic testimony but as the conclusion of a so-called argument from convenience or fittingness. It was fitting that Jesus should have res-cued his mother from the corruption of the flesh and so he must have Mary, Bridge to Ecumenism? / 347 taken her bodily into heaven.6 At the end of the sixth century, they began to celebrate the Immacu-late Conception in the East, but it remained unknown in the West until the eleventh century . To eastern ears, which had a different under-standing of original sin, it meant only freedom from mortality and genu-ine human weakness.7 Such doctrines are based on what has been described as "theology from above," or an understanding of the Incarnation as originating in the Trinity. When the Father sent his Son to earth to be born of the Vir-gin Mary, it was incompatible with his nature that the Son would inherit original sin, taught to be transmitted through birth into the human race. Therefore, it was appropriate that Mary be conceived immaculate. The honor is for the sake of Jesus, not Mary. The Communion Of Saints An understanding of the communion of saints, a belief shared by both Catholics and Protestants, may be helpful in seeing Mary's role more clearly. The idea seems to have originated with the martyrs who gave their lives for Christ, and, as a result, were believed to be enjoying his presence and the rewards of their sacrifice. Obviously, they would be in a unique position to be allowed by God to hear the prayers of those still struggling on and would be willing and able to offer these petitions for help to Christ himself, in whose presence they now live. The idea of intercessory prayer is accepted by most people, who pray not only to the saints who have distinguished themselves in the service of God, but to their own friends and relatives who led good lives on earth and as-suredly are still mindful of the needs of those they have left behind. Peo-ple who are still living are also asked to pray for the intentions of oth-ers! That people should present their petitions to Mary in order that she might intercede with her Son for them follows logically in this tradition. It would seem that he would be especially attentive to one who was his model disciple on earth, to one who spent, her life hearing his word and accomplishing it, especially if she were interceding for one who was ask-ing her help to be an effective disciple also. - In ordinary life we often speak to someone with influence in order to present our case. Such is the nature of intercessory prayer, not to be confused with praying directly to Mary,'as if she were able to grant these petitions herself. Protestants dislike seeing Mary in the role of Media-tor, since Jesus Christ is the one Mediator. A movement at the Council to declare Mary Mediatrix of all Graces was scrapped, although this be- Review for Religious, May-June 1989 lief has been part of the tradition of the Church since the eighth century. The ecumenical dimension of the Council reflected the Church's percep-tion of herself now as a world church, with respect for the truth possessed by all churches. Theology -From-Below The contributions of Karl Rahner to contemporary religious thought seem to have great value for the ecumenical movement. Rahner, consid-ered to be one of the greatest theologians of our time, is especially im-pressed with the sacramentality of creation--the fact that God himself is revealed in his works. When creation first came from the hand of God as recorded in Genesis, it was seen to be good--to be holy. God was in his creation from the beginning. Although it was good, it was not com-plete, and in the p.rogress of time, all creation moves to fulfillment, which is finally achieved in Jesus Christ. Rahner's idea is that Christ emerged naturally from God's creation, rather than emphasizing his "being sent down from heaven." He says things often like "the more one is like Christ, the more he is truly him- ~elf." To be like Christ is to approach being a perfect human being. Rahner's ideas allow for experiential learning on the part of Jesus, like any human person going through the normal stages of growth and de-velopment. This Christology is very attractive to a Catholic today, and perhaps it has been better known to Protestants all along. This Christology does not deny his divinity, of course, but the em-phasis is very different from the implications of the theology:from-above design, which seems to emphasize his divinity more, although it does not deny his humanity. One argument advanced was that since one is the mother of a person, rather than a nature, it seemed logical to em-phasize Mary as Mother of God. "In 451," writes Charles W. Dickson, a Lutheran pastor who has served as Chairman of the Commission on Ecumenical Relations of the North Carolina Council of Churches: the Council of Chalcedon dealt with the subject of dual natures by af-firming the inseparability of the two natures, each nature being pre-served and concurring in one person (prosopon) and one subsistence (hy-postasis). 8 Reverend Dickson continues: If this Chalcedonian formulation is given serious attention in contem-porary Protestant thought, some feel the human nature of Christ will not continue to suffer the devaluation of the past, nor will, therefore, its pre- Mary, Bridge to Ecumenism? / 349 cursor in the Incarnation--the Virgin Mary.9 The title, Mother of God, does seem to imply that Mary is divine, and although Protestants accept Mary as the mother of Jesus, tradition-ally they seem to resist the title of "Mother of God." In pagan mythol-ogy, the mother of the god or gods was considered to be a goddess. There seemed to be anxiety in New Testament times from the beginning not to equate Mary with the pagan goddesses, and although this distinc-tion has always been understood by Catholics, it may have looked to Prot-estants that we were divinizing Mary. Popular Religion - An Aid To Ecumenism? In view of the ecumenical dimension, the relationship between sym-bol, basic human need, and religion is very important. Clifford Geertz says that religious symbols provide not only the ability to comprehend the world but to endure it. Man depends upon symbols and symbol systems with a dependence so great as to be decisive for his creatural viability and, as a result, his sen-sitivity to even the remotest indication that they may prove unable to cope with one or another aspect of experience, raises within him the grav-est source of anxiety. ~0 In worship, people tend to clothe God with attributes that will meet their innermost needs. Sometimes in the past the abstract definitions of the theologians left people cold. God was oftentimes seen to be a dis-tant, transcendent God, and a judging God, who dispensed rewards and punishments in strict accordance with one's deeds. People were longing to see him as loving and compassionate, like a mother. If ordinary Catholics had been accustomed to reading the Scripture for themselves, as they are beginning to do now since Vatican II, they might have experienced firsthand the motherly concern of Jesus for the poor, the sick, and the scorned. Probing the Bible now, one is touched, for example, by his attitude toward women, especially disgraced women, regardless of the disapproval of males present. I do understand, however, that Bible reading for Catholics was sharply curtailed at the time of the Reformation due to so many people leaving the Church because of pri-vate interpretation of the Scripture. We understand now that in God there is a perfect balance of so-called masculine and feminine qualities; thanks to insightsfrom psychol-ogy, we are more theologically sophisticated than our predecessors. How-ever, in the early centuries of Christianity, people turned to the feminine Mary, in whom they felt that they had a ready-made mother who cared 350/Review for Religious, May-June 1989 about them. Based, no doubt, on the idea of the communion of saints and the practice of asking for the intercession of the martyrs, who were surely with God, there was a normal development of devotion to Mary, who, as the mother of Jesus, w,a_.,s seen to be more than willing to help those for whom her Son died such a cruel death. Popular Religion And The Apparitions When Catholics finally turn to the Scripture for news of Mary, they are amazed at how little is there! The immense body of material that is available on Mary derives from tradition and also from popular religion, which is based on Mary's relationship to Jesus ~nd the needs of people. Our knowledge of her has been shaped also by .accounts of her various appearances throughout the world. However, as Tambasco comments: ". (the) return to biblical and ecumenical considerations has rightly reduced these devotions to a minor role (p. 71)." Their value is in the Gospel teaching that each affirms. The Church moves very slowly in granting approval for belief in ap-paritions, and even when approval is received, there is no obligation to believe. The one important guideline in regard to any appearance is the fact that nothing is presented or ordered that is contrary to the constant teaching of the Church. An example would be when Mary reportedly appeared to Catherine Labour6 in France in 1830 and to Bernadette Soubirous in Lourdes, also in France, in 1858, she said, "I am the Immaculate Conception," a tra-dition in the Church since the sixth century. At LaSalette she insisted on the observance of the Lord's Day, which the people were ignoring, treating Sunday as any other day. She also re-proved them for blasphemy and taking the Lord's name in vain, thus un-derscoring the second and third commandments. At Fatima she asked them to do penance and to pray for peace. In 1879 at Knock, in County Mayo in Ireland, she said nothing at all! She appeared with St. Joseph and St. John, beside an altar sur-mounted by a lamb and a cross, over which angels hovered. The Irish saw in her appearance a message of comfort for the persecution they had suffered for their faith, dating back to the sixteenth century. They iden-tified the symbols with those of the heavenly liturgy in the Book of Reve-lation, seeing in them an affirmation of their fidelity to worship. Priests had risked their lives to offer the Sacrifice of the Mass, symbolized by the Lamb. St. John the Evangelist is holding the Gospel book in one hand, with the other hand raised, as if he is making a point in a sermon. Mary, Bridge to Ecumenism? / 35"1 The theme or instruction accompanying each visit was not a new teaching in any way, but an old teaching which needed a new emphasis, depending on the times. When I was at Knock in 1987, I remember think-ing to myself: it really doesn't matter whether Mary actually appeared here or not! All around me at the shrine there was evidence of faith, as people prayed, participated in the liturgy, reflected on the passion of Christ at the stations, or were merely kind and friendly to each other. I felt a renewal of my own spirituality in such a faith-filled atmosphere. The element of pilgrimage is, of course, very strong at Knock, and pil-grimage from the earliest days has been a vibrant expression of popular religion among people. Pilgrimage Pilgrimages stemming from the apparition at Lourdes are legendary. According to Victor and Edith Turner (Image & Pilgrimage in Christian Culture, New York, NY: Columbia University Press, 1978), who did an anthropological study on popular religion, people do not necessarily go on pilgrimage for the cure, but for the atmosphere in which their spiritu-ality is nourished. People see a pilgrimage, or a journey, as a symbol of the journey of life, and they value their association with fellow trav-elers oriented toward God in the service of neighbor. There is a leveling of classes on a pilgrimage; kings travel with ordinary folk, as will be the case in heaven. They volunteer as stretcher-bearers or wherever there is a need, and are energized in the role of service to their fellow human be-ings. In writing about pilgrimages to the shrine of Our Lady at Guadalupe, Segundo Galilea says that here the rich can discover the world of the poor and become sensitive to their need for justice and reconciliation. The movement towards Mary obliges the rich to go out of themselves and to meet the poor. It gives the poor a sense of security and allows them to meet the rich without apology, on an equal footing. Mary is, then, one of the rare symbols of integration in Latin America . ~ The apparition at Guadalupe in i 53 I, perhaps one of the first appa-ritions on record, is said to to be a large factor in popular religion in Latin America, and as a result, has given impetus to the liberation theology movement there. It has touched the hearts of the oppressed, making them feel that they are loved by God, and consequently raised in their own self-esteem, to the point where they are seriously struggling for self-determination in their living situation there. 352 / Review for Religious, May-June 1989 Mary and Liberation Theology A new reading of Luke's gospel, which emphasizes salvation his-tory, yields much that is pertinent today in regard to saving, or liberat-ing, the oppressed. Accustomed as we are to seeing Mary as queen, it is a new thing for us Catholics to see Mary as a peasant woman as she was at Guadalupe, and, indeed, at Nazareth. It is a challenge for us to take another look at the Magnificat, which we sing every day in the Liturgy of the Hours. There are places in South America where the recitation of the Magnifi-cat is forbidden, as being subversive. Mary's song begins with the praise of God. "My soul proclaims the glory of the Lord; my spirit rejoices in God my Savior." The use of the word Savior emphasizes her stance with us, in need of salvation. She re-fers to herself as his lowly handmaid, on whom he has looked with fa-vor. All generations will call her blessed because he, the mighty one, has done great things for her. In countries where there is no middle class, but only the poor and the rich, who possess all the wealth of the land, the poor hear Mary's Magnificat message in the Virgin of Guadalupe: He has shown might in his arm; he has scattered the proud in their con-ceit. He has cast down the mighty from their thrones and has lifted up the lowly. He has filled the hungry with good things and the rich he has sent away empty (Lk 1:51-53). They look to God for the mercy he promised to "our fathers,"-- and here all peoples sharing the Fatherhood of God and the brotherhood of Christ, unite in looking back even to the patriarchs, to whom God prom-ised mercy and liberation, which was accomplished first through Moses and eventually through Jesus Christ. And now there is hope for these poor also. The Exodus and Exile theme of liberation fit the situaiion to-day. A new look at Scripture will allow us to see Mary as homeless and as an exile, driveh out of her homeland to Egypt for the safety of her child. Popular religion often forges ahead of the theologians, and the hier-archy has only recently given its approval to the liberation theology move-ment in Latin America. A Latin American theologian says that the Mariology of Vatican II was more preoccupied by dialogue and relations with Protestants than with the simple people and popular Mariology. What is important now is to prolong the'deep and rich Mariological affirmations of Vatican II by a popular Mariology, a renewed Mariology . ~2 Mary, Bridge to Ecumenism? / 353 The basic idea of this renewed Mariology is that Mary is the sign and sacrament of the motherly mercy of God towards the poor, of the ten-derness of God who loves and defends the poor (Puebla, no. 291). ~3 (ital-ics mine) How will these considerations serve as an ecumenical bridge for us? By recognizing the need among peoples for freedom of conscience, free-dom from oppression, freedom of religion, justice for all. It is said that the problem with the doctrines presented for belief in former days was not with the dogmas themselves, but with authority. (Belief in the Im-maculate Conception predated the Reformation.) The wording was that he who did not believe, let him be anathema! Even Martin Luther did not deny the doctrines themselves, but pronounced them pious opinions. John XXIII insisted that there be no condemnations! He condemned no one. Evangelization itself must be an invitation, even a lure, to Christi-anity. No one is to be coerced in this matter in any way. John Paul II in Mother of the Redeemer.says that the Church's jour-ney now, near the end of the second Christian millennium, involves a renewed commitment to her mission. In the words of the Magnificat, the Church renews in herself the awareness that the truth about God who saves cannot be separated from his love of preference for the poor and humble, expressed in the word and works of Jesus. These points are di-rectly related to the Christian meaning of freedom and liberation' (p. 51 ). One must be free from oppression in order to respond to the call of Christ to do one's part toward the building up of the kingdom of God. In discussing Mary's role at the wedding feast at Cana, when she ad-vised Jesus that "they had no wine," the Pope sees this as expressing a new kind of motherhood according to the spirit and not just according to the flesh, that is to say, Mary's solicitude for human beings, her com-ing to th'em in the wide variety of their wants and needs (P. 30-1). I feel that the orientation toward ecumenism observed at Vatican Council II, especially in regard to Mary, has borne fruit and hopefully will continue to do so in the future. I am intrigued by the interpretation offered by Edward Yarnold in regard to reconciling Protestants and Catholics in regard to the Immacu-late Conception and the Assumption. It is possible that Christians disagree over the symbolic form of doctrine, while not disagreeing over the theological meaning. Thus, Roman Catho-lics could take literally that Mary was immaculately conceived and then assumed into heaven, but that is just the symbolic meaning. Protestants might not agree with that, but could accept the ultimate theological mean- 354/Review for Religious, May-June 1989 ing that says God's grace requires response, providers conditions for re-sponse, and results in sanctification even after death. There would thus be theological unity with a plurality regarding symbolic meaning. ~'~ When the late Rev. Arthur Carl Piepkorn, was professor at Concor-dia Seminary, St. Louis, he explained that "other Christians" (he did not refer to them as non-Catholics) have taken hope from references to Mary at Vatican II as follows: It may yet happen in our time that there will come about a happy bal-ance between excess ardor in the veneration of the Mother of God and in excessive coldness to the role that God himself has given her in the drama of human salvation. If it does, as I pray it will, we shall see in our time what the "Mag-nificat" placed on the lips of the mother of God--'All generations will count me blessed.' Other Christians feel that the more we esteem Mary, the more we honor her Son; when men (sic) refuse to honor Mary, they really do not believe in the Incarnation.~5 NOTES ~ William L. Lahey, "The Blessed Virgin Mary in the Theology and Devotion of the Seventeenth-Century Anglican Divines," Marian.Studies,,XXXVlll (1987), p. 143. 2 Anthony J. Tambasco, "Mary in Ecumenical Perspective," What Are They Say-ing About Mary? (Ramsey, N.J.: Paulist Press, 1984), p. 54. 3 lbid, p. 57. '~ lbid, p. 58. 5 lbid, p. 60. 6 Richard P. McBrien, Catholicism (Minneapolis: Winston Press Inc., 1980), p. 873. 7 Ibid. 8 Charles W. Dickson, Ph.'D., "Is a Protestant Mariology Possible?" Queen of All Hearts (Vol. XXXIX, No. 4) Nov./Dec. 1988, p. 26. Quoted from Willison Walker-- A History.of the Christian Church, p. 139. 9 lbid, p. 26. ~0 Clifford Geertz, "Religion as a Cultural System," Anthropological Approaches to the Study of Religion (London: Travistock Publications, Ltd., 1968), p. 13. ~ Segundo Galilea, "Mary in Latin American Liberation Theologies," ed. Bertrand de Margerie, S.J., Marian Studies, XXXVIII (1987), p. 57. ~2 Victor Codina, "Mary in Latin American Liberation Theologies," ed. Bertrand de Margerie, S.J., Marian Studies, XXXVIII (1987), p. 49. ~3 Ibid. 14 Quoted in Tambasco, What Are They Saying About Mary? p. 64. ~5 "Lutheran Hails Mary in Vatican ll's Words," The Boston Pilot (June 29, 1973), p. 2. Prayer and Devotion to Mary: A Bibliography Thomas G. Bourque, T.O.R. Father Thomas Bourque, T.O.R., is Chairperson of the Philosophical and Religious Studies Department of St. Francis College in Loretto, Pennsylvania. He has been involved in youth ministry, parish ministry, and the ministry of Catholic education and adul( education. His address is St. Francis College; Loretto, PA 15940. The Marian Year is meant to promote a new and more careful reading of what the Council said about the Blessed Virgin Mary, Mother of God, in the mystery of Christ and of the Church . We speak not only of the doctrine of faith but also of the life of faith, and thus of authentic "Marian spirituality," seen in the light of tradition, and especially the spirituality to which the Council exhorts us. Marian spirituality, like its corresponding devotion, finds a very rich source in the historical expe-rience of individuals and of the various Christian communities present among the different peoples and nations of the world. John Paul II Mother of the Redeemer, #48 ~,lohn Paul II invites all of us to reflect upon our.journey of faith with our Lord in light of our relationship with his Mother Mary. As many Catho-lics and Christians continue to question the role of Mary in the Church today, the Pope's encyclical is very timely. Solid devotion to Mary can only spring from an authentic knowledge of her role in salvation history. The Mariology of John Paul lI's encyc-lical, Mother of the Redeemer, as well as the Mariology of Paul Vl's ex-hortation, Devotion to the Blessed Virgin Mary, can truly be summed in the words of Paul VI: "In Mary, everything is relative to Christ and de-pendent upon him." Both pontiffs remind us that Mary is never to be 355 356 / Review for Religious, May-June 1989 considered in isolation. She must be seen in relationship to Christ, the head, and to his Body, the Church. Both Paul VI and John Paul II con-tinually link Mary to Christ, and not only is Mary Mother of Jesus, but also to the Church. The basic principle of Mariology is that Mary is Mother and Associ-ate of the Redeemer. She is a woman of faith, simplicity, loving avail-ability, and a disciple of faith. As a follow-up to the Marian year, the following selected bibliogra-phy is offered as an aid for reflection and prayer. This selected bibliog-raphy can serve as a guide to study and reflection on the contemporary devotion to Mary. The concentration of this work is a modern approach to Mariology from the time of the apostolic exhortation, Devotion to the Blessed Virgin Mary, to the time of promulgation of the encyclical let-ter, Mother of the Redeemer. The selected bibliography is divided into four sections. The first sec-tion consists of books which deal with Marian prayer, devotion and spiri-tuality. The second section lists articles from periodicals from the years 1974 to 1987. Encyclicals and pastoral letters are cited in the third sec-tion, while typescripts and tape cassettes of value are cited in the fourth section. Books and Pamphlets: Ashe, Geoffrey. The Virgin. London: Routledge and Paul, 1976. ¯ Bojorge, Horacio. The Image of Mary: According to the Evangelists. New York: Alba House, 1978. Branick, Vincent P., ed. Mary, the Saint and the Church. Ramsey, New Jersey: Paulist Press, 1980. Brown, Raymond E., ed. Mary in the New Testament. Philadelphia: Fortress Press, 1978. Buby, Bertrand. Mary: The Faithful Disciple~. New York: Paulist Press, 1985. Callahan, Sidney. The Magnificat: The Prayer of Mary. New York: Seabury Press, 1975. Carberry, John Cardinal. Mary Queen and Mother: Marian Pastoral Reflections. Boston: St. Paul Editions, 1979. Carretto, Carlo. Blessed Are You Who Believed. Maryknoll, New York: Orbis Books, 1982. Carroll, Eamon R. Understanding the Mother of Jesus. Wilmington, Delaware: Michael Glazier, Inc., 1979. Cunningham, Lawrence and Sapieha, Nicolas. Mother of God. San Francisco: Harper & Row, Publishers, 1982. A Mary Bibliography / 357 Deiss, Lucien. Mary, Daughter of Zion. Collegeville: Liturgical Press, 1972. Flanagan, Donal. In Praise of Mary. Dublin: Veritas Publications, 1975. --. The Theology of Mary. Hales Corner, Wisconsin: Clergy Book Service, 1976. Flannery, Austin P. The Documents of Vatican II. New York: Pillar Books, 1975. Graef, Hilda C. Mary: A History of Doctrine and Devotion. New York: Sheed and Ward, Two Volumes, (Volume I, 1963 and Volume II, 1965). --. The Devotion to Our Lady. Milwaukee: The Bruce Publishing Company, 1963. Greeley, Andrew M. The Mary Myth: On the Femininity of God. New York: Seabury Press, 1977. Griolet, Pierre. You Call Us Together." Prayers For the Christian As-sembly. Paramus, New Jersey: Paulist Press, 1974. Guste, Bob. Mary At My Side. Mystic: Twenty-Third Publications, 1986. Habig, Marion. The Franciscan Crown. Chicago: Franciscan Her-ald Press, 1976. Harrington, W. J. The Rosary: A Gospel Prayer. Canfield, Ohio: Alba House, 1975. Haughton, Rosemary. Feminine Spirituality: Reflections on the Mys-tery of the Rosary. Paramus, New Jersey: Paulist Press, 1976. Hertz, G. Following Mary Today. Huntington, Indiana: Our Sunday Visitor Press, 1979. Houselander, Caryil. Lift Up Your Hearts to Mary, Peace, Prayer, Love. New York: Arena Letters, 1978. Hurley, Dermot. Marian Devotion For Today. Dublin: C. G. Neale, 1971. Jegen, Carol Frances. Mary According To Women. Kansas City: Leaven Press, 1985. Jelly, Frederick. Madonna: Mary in the Catholic Tradition. Hunt-ington, Indiana: Our Sunday .Visitor Press, 1986. Johnson, Ann. Miryam of Judah: Witness in Truth and Tradition. Notre Dame: Ave Maria Press, 1987. --. Miryam of Nazareth. Notre Dame: Ave Maria Press, 1986. Jungman, Joseph A. Christian Prayer Through The Centuries. New York: Paulist Press, 1978. 351t/Review for Religious~ May-June 1989 Kern, Walter. New Liturgy and Old Devotions. Staten Island, New York: Alba House, 1979, 119-184. Kung, Hans and Moltmann, Jurgen. ed. Mary in the Churches. New York: Seabury Press, 1983, Concilium, volume 168. La Croix, Francois de. The Little Garden of Our Blessed Lady. Ilkley, England: Scholar Press, 1977. Long, Valentine. The Mother of God. Chicago: Franciscan Herald Press, 1976. Maestri, William. Mary: Model of Justice. New York: Alba House, 1987. Malinski, Mieczslaw. Joyful, Sorrowful, Glorious Reflections on Life and Rosary. Chicago: Claretian Publications, 1979. Maloney, George A. Mary: The Womb of God. Denville, New Jer-sey: Dimension Books, 1976. Moloney, John. Pilgrims With Mary. Dublin, Ireland: Irish Messen-ger, 1976. Obbard, Elizabeth Ruth. Magnificat: The Journey and the Song. New York: Paulist Press, 1986. Pelikan, Jaroslav. Flusser, David. Lang, Justin. Mary: Images of the Mother of Jesus in Jewish and Christian Perspective. Philadelphia: For-tress Press, 1986. Pennington, Basil. Daily We Touch Him. Garden City, New Jersey: Doubleday, 1977, 135-148. Rahner, Karl. Mary, Mother of the Lord. New York: Herder and Herder, 1963. Randall, John. Mary, Pathway To Fruitfulness. Locust Valley, New York: Living Flame Press, 1978. Ratzinger, Joseph. Daughter Zion: Meditations On The Church's Marian Belief. San Francisco: Ignatius Press, 1983. Rosage, David. Praying With Mary. Locust Valley, New York: Liv-ing Flame Press, 1980. Ruether, Rosemary Radford. Mary, the Feminine Face of the Church. Philadelphia: Westminster Press, 1977. Schillebeeckx, Edward. Mary, Mother of the Redemption. London: Sheed and Ward, 1964, 164ff. Sheed, Frank. The Instructed Heart--Soundings At Four Depths. Huntington, Indiana: Our Sunday Visitor Press, 1979. Stevens, Clifford. The Blessed Virgin: Her L~]'e & Her Role In Our Lives. Huntington, Indiana: Our Sunday Visitor Press, 1986. Tambasco, Anthony. What Are They Saying About Mary? New A Mary Bibliography / 359 York: Paulist Press, 1984. Unger, Dominic J. The Angelus. Chicago: Franciscan Herald Press, 1956. Viano, Joseph. Two Months With Mary. New York: Alba House, 1984. Wright, John Cardinal. Mary Our Hope. San Francisco: Ignatius Press, 1984. Articles: Abberton, J. "On the Parish: Marian Devotion." Clergy Review. 63 (April 1978), 147-150. Albrecht, Barbara. "Mary: Type and Model of the Church." REvtEw ~oR REt~tG~Ot~S. 36 (1977), 517-524. Alfaro, Juan. "The Marioiogy of the Fourth Gospel: Mary and the Struggles for Liberation." Biblical Theology Bulletin. 10 (January 1980), 3-16. Barrionveuo, C. "For A Better Rosary." Christ to the Christian World. 18 (I 979), 304-307. Billy, Dennis J. "The Marian Kernel." REview ~oR R~t.~ous. 43 (May/June 1983), 415-420. Blackburn, Robert E. "The Reed of God Continues To Flourish." U.S. Catholic. 47 (May 1982), 2. Browne, Dorothy. "Mary, the Contemplative." Spiritual Life. 23 (Spring 1977), 49-60. Buby, B. "The Biblical Prayer of Mary: Luke 2:19-51 ." R~v~w RE~.tG~Ot~S. 39 (July 1980), 577-581. Buono, Anthony M. "The Oldest Prayers to Mary." Catholic Di-gest. 48 (August 1984), 111-113. Burns, Robert E. "Don't Let Sleeping Devotions Lie." U.S. Catho-lic. 52 (January 1987), 2. Carberry, John Cardinal. "Marialis Cultis: A Priestly Treasure." Homiletic and Pastoral Review. 78 (May ! 978), 7-13. Carroll, Eamon. "A Survey of Recent Marioiogy." Marian Stud-ies. 36 (1985), 101-127. b. "A Survey of Recent Mariology." Marian Studies. 35 (1984), 157-187. --. "A Survey of Recent Marioiogy." Marian Studies. 31 (1980), 11-154 (Similar surveys may be found within volumes 24 to 31 of Marian Studies). b. "A Woman For All Seasons." U.S. Catholic. 39 (October 1974), 6-11. 360 / Review for Religious, May-June 1989 --. "In the Company of Mary." Modern Liturgy. 9 (May 1982), 4-10. -- "Mary After Vatican II." St. Anthony Messenger. 91 (May 1984), 36-40. --. "Mary and the Church: Trends in Marian Theology Since Vati-can II." New Catholic World. 229 (November-December 1986), 248- 250. --. "Mary, Blessed Virgin: Devotion." New Catholic Encyclope-dia. 9 (1967), 364-369. -- "Mary: The Woman Come Of Age." Marian Studies. 36 (1985), 136-160. --. "Prayer and Spirituality: The Blessed Virgin Mary in Catholic Prayer-Life." Today Catholic Teacher. 12 (March 1979), 40-41. Chantraine, George. "Prayer Within the Church." Communio. 12 (Fall 1985), 258-275. Ciappi, L. "The Blessed Virgin Mary Today and the Contemporary Appeal of the Rosary." Origins. 44 (October 30, 1975), 4. Clark, Allan. "Marialis Cultus." Tablet. 228 (April 6, 1974), 354- 356. Colavechio, X. "The Relevance of Mary." Priest. 36 (June 1980), 14-16. Coleman, William V. "A Peasant Woman Called to Guide the Church." Today's Parish. 13 (May-June 1981), 7. Coiledge, E. "The Church At Prayer: To The Mother of God." Way. 19 (July 1979), 230-239 and 19 (October 1979), 314-321. Conner, Paul. "The Rosary Old Or New?" Sisters Today. 59 (Oc-tober 1986), 108- I 10. Curran, Patricia. "Women Reclaim the Magnificat." Sisters Today. 55 (August-September 1983), 24-30. Daly, Anne Carson. "A Woman For All Ages." Homiletic and Pas-toral Review. 86 (May 1986), 19-22. Davies, Brian A. "Mary In Christian Practice." Doctrine and Life. 26 (June 1976), 403-407. Deak, Mary Ann. "Mary's Faith: A Model For Our Own." Catho-lic Update. UPD 108 (I 978). Dehne, Carl. "Roman Catholic Popular Devotions." Worship. 49 (October 1975), 446-460. Demarco, A. "Hail Mary." New Catholic Encyclopedia. 6 (1967), 898. Donnelly, Dorothy H. "Mary, Model of Personal Spirituality." A Mary Bibliography / 361 New Catholic World. 219 (March-April 1976), 64-68. Emery, Andree. "On Devotion To Mary." New Covenant. 11 (May 1982), 12-14. Finley, Mitchel. "Rediscovering The Rosary." America. 148 (May 7, 1983), 351. Fischer, Patricia. "The Scriptural Rosary: An Ancient Prayer Re-vived." Catechist. 20 (October 1986), 21. Flanagan, Donald. "The Veneration of Mary: A New Papal Docu-ment." Furrow. 25 (1974), 272-277. Frehen, H. "The Principles of Marian Devotion." The Marian Era. 10 (1971), 34-36 and 272-277. Foley, Leonard. "Mary: Woman Among Us." St. Anthony Messen-ger. 94 (May 1987), 12-16. Gabriele, Edward. "In Search of the Woman: Reformulating the Mary Symbol in Contemporary Spirituality." Priest. 42 (February 1986), 28-29. Gaffney, John P. "APortrait of Mary." Cross and Crown. 24 ~Spring 1975), 129-138. h. "Marialis Cultis: Guidelines to Effective Preaching." Priest. 38 (December 1982), 14-18. Galligan, John Sheila. "Mary: A Mosaic Joy." REw~wFoR R~L~G~Ot~S. 43 (January-February 1984), 82-92. Galot, Jean. "Why the Act of Consecration to Our Lady?" Origins. 3 (January 18, 1982), Galvin, John P. "A Portrait of Mary In the Theology of Karl Rahner." New Catholic World. 229 (November-December 1986), 280- 285. Gordon, Mary. "Coming To Terms With Mary." Commonweal. 109 (January 15, 1982), 1. Green, Austin~ "The Rosary: A Gospel Prayer." Cross and Crown. 28 (June 1976), 173-178. Grisdela, Catherine. "How May Processions Began." Religion Teacher's Journal. 18 (April-May 1984), 28. Gustafson, J. "A Woman For All Seasons." Modern Liturgy. 9 (May 1982), 4-10. Hamer, Jean Jerome Cardinal. "Mary, Our Foremost Model." Con-templative Life. 10 (1985), 173- i 74. Hanson, R. "The Cult of Mary as Development of Doctrine." Way ,Supplement. 51 (Fall 1984), 8-96. Hebblethwaite, P. "The Mariology of Three Popes." Way Supple- 369/Review for Religious, May-June 1989 merit. 51 (Fall 1984), 8-96. Herrera, Marina. "Mary of Nazareth in Cross-cultural Perspective." Professional Approaches For Christian Educators. 16 ( i 986), 236-240. Hinneburgh, W.A. "Rosary." New Catholic Encyclopedia. 12 (I 967), 667-670. Hofinger, Johannes. "Postconciliar Marian Devotions." Priest. 37 (January 1981), 43-45 and 37 (February 1981), 15-17. Hogan, Joseph. "Hail Mary." Sisters Today. 57 (January 1986), 258-261. Jegen, C. "Mary, Mother of a Renewing Church." Bible Today. 24 (May 1986), 143-166. Jelly, Frederick M. "Marian Dogmas Within Vatican II's Hierar-chy of Truths." Marian Studies. 27 (1976). --. "Marian Renewal Among Christians." Homiletic and Pastoral Review. 79 (May 1979), 8-16. --. "Reply to 'Homage To a Great Pope and His Marian Devotion: Paul VI.' " Marian Studies. 31 (1980), 96-98. -- "The Mystery of Mary's Meditation." Homiletic and Pastoral Review. 80 (May 1980), 11-20. Johnson, Elizabeth A. "The Marian Tradition and the Reality of Women." Horizons. 12 (Spring 1985), 116-135. Karris, Robert J. "Mary's Magnificat and Recent Study." REVIEW ~OR REt~G~OUS. 42 (November-December 1983), 903-908. Keolsch, Charity Mary. "Mary and Contemplation In the Market-place." Sisters Today. 54 (June-July 1983), 594-597. Kerrigan, Michael P. "The Beginnings Of A New And Prosperous Way of Life." New Catholic World. 229 (November-December 1986), 251. Kleinz, John P. "How We Got The Hail Mary." Catholic Digest. 50 (May 1986), 55-57. Koehler, A. "Blessed From Generation to Generation: Mary In Pa-tristics and the History of the Church." Seminarium. 27 (1975), 578- 606. --. "Homage To A Great Pope And His Marian Devotion." Marian Studies. 31 (1980), 66-95. Krahan, Maria. "The Rosary." Mount Carmel. (Autumn 1977), 124-131. Kress, Robert. "Mariology and the Christian's Self-Concept." REVIEW ~OR RELiGiOUS. 31 (1972), 414-419. Lawrence, Claude. "The Rosary From the Beginning To Our Day." A Mary Bibliography / 363 Christian World. 28 (July-August 1983), 194-201. Leckey, Dolores. "The Rosary Time of My Life." Catholic Digest. 47 (October 1983), 57-58. Leskey, Roberta Ann. "Ways To Celebrate Mary." Religion Teacher's Journal. 17 (April-May 1983), 28-29. Lewela, M. Pauline. "Mary's Faith-Model Of Our Own: A Reflec-tion." Africa Theological Journal. 27 (April 1985), 92-98. Low, Charlotte. "The Madonna's Decline and Revival." Insight. (March 9, 1987), 61-63. MacDonald, Donald. "Mary: Our Encouragement In Christ." REviEw FOR REt.tG~Ot~S. 44 (May-June 1985), 350-359. -- "Our Lady of Wisdom." REvtzw FOR REt.~G~Ot~S. 46 (May-June 1986), 321-331. Main, John. "The Other-Centeredness of Mary." R~w~w FOR RELIG~Ot~S. 38 (March 1979), 267-278. Maloney, George A. "A New But Ancient Mariology." Diakonia. 8 (I 973). 303-305. -- "Do Not Be Afraid To Take Mary Home." Catholic Charis-matic. 1 (October-November 1976), 30-33. --. "Mary and the Church As Seen By the Early Fathers." Diakonia. 9 (1974). Marino, Eugene A. "Mary: The Link Between Liturgy and Doc-trine." Origins. 14 (December 27, 1984), 467-471. Marshner, William H. "Criteria For Doctrinal Development in Marian Dogmas." Marian Studies. 28 (1977), 47-97. "Mary and the Saints." National Bulletin on Liturgy. 12 (Septem-ber- October ! 979), 178-183. Mary Francis. "Blessed Mary: Model of Contemplative Life." Homi-letic and Pastoral Review. 8 i (Mary 1981), 6-12. Mary of the Sacred Heart. "Remember the Rosary." Religion Teacher's Journal. 20 (October 1986),39-40. McAteer, Joan. "What the Rosary Means to Me." Ligourian. 72 (October 1984), 16-20. McCarry, Vincent P. "Mary, Teach Us To Pray." Catholic Digest. 50 (May 1986), 40-43. McDermott, John Michael. "Time For Mary." Homiletic and Pas-toral Review. 83 (May ! 983), I i- 15. McHugh, John. "On True Devotion to the Blessed Virgin Mary." The Way Supplement. 25 (Summer 1975), 69-79. McNamara, Kevin. "Devotion to The Immaculate Heart of Mary." 364 / Review for Religious, May-June 1989 Furrow. 36 (October 1985), 599-604. -- "Mary Today." Furrow. 31 (July 1980), 428-450. Miller, Ernest F. "Why We Honor Mary?" Liguorian. 63 (August 1975), 13-15. Montague, George. "Behold Your Mother." New Covenant. 10 (May 198 I), 4-7. Moore, M. and Welbers, T. "The Rosary Revisited." Modern Lit-urgy. 9 (May 1982), 4-10. Motzel, Jaqueline. "Growing Through the Rosary." Liguorian. 73 (October 1985), 28-3 I. NC News Service. "Mary: An Image of Obedience and Freedom." Our Sunday Visitor. 75 (April 12, 1987), 17. Nienaltowski, Mary Ellen and Metz, Kathleen. "How Do We Pray The Rosary?" Religion Teacher's Journal. 21 (March 1987), 17-18. Noone, P. "Why Catholics Hail Mary?" U.S. Catholic. 44 (May 1979), 47-49. Nouwen, Henri J. "The Icon of the Virgin of Vladimir: An Invita-tion to Belong to God." America. 152 (May 1 I, 1985), 387-390. O'Carroll, M. "Recent Literature On Our Lady." Irish Theologi-cal Quarterly. 45 (I 978), 281-286. Offerman, Mary Columba. "Mary, Cause of Our Joy: A Bibliogra-phy On Mariology." REvl~.w ~oR RE~.~lous. 35 (1976), 730-734. Palazzini, P. "The Exhortation Marialis Cultus and the Rosary." Origins. 27 (July 4, 1974), 9-10. Pellegrino, M. "Comments on the Apostolic Exhortation: Marialis Cultus." L'Osservatore Romano. 35 (August 29, 1974), 3-1 I. Pennington, M. Basil. "The Rosary: An Ancient Prayer For All Of Us.'" Our Sunday Visitor. 72 (October 23, 1983), 3-ff. Peter, Val J. "Marian Theology and Spirituality." Communio. 7 (Summer 1980), 100-178. Puzon, B. "All Generations Shall Call Me Blessed." Sisters Today. 45 (May 1974), 533-537. Quinn, Jerome D. "Mary the Virgin, Mother of God." Bible To-day. 25 (May 1987), 177-180. Rasmussen, Eileen. "Accept Devotion To Mary." National Catho-lic Reporter. 11 (January 3 I, 1975), I I- 14. Rausch, Thomas P. "The Image of Mary: A Catholic Response." America. 146 (March 27, 1982), 231-234. Roberts, William P. "Mary and Today's Classroom." Catechist. 18 (April-May 1985), 28-29. A Mary Bibliography / 365 Schreck, Alan. "Devotion To Mary." New Covenant. 13 (July- August 1983), 14-18. Senior, Donald. "New Testament Images of Mary." Bible Today. 24 (May 1986), 143-166. Shea, John J. "Mary's Melody of Amazing Grace." U.S. Catho-lic. 47 (May 1982), 6-10. Smith, Herbert. "Mary: Mother and Disciple." Liguorian. 73 (Oc-tober 1985), 52-53. Smith, Joanmarie. "Re-Seeing the Rosary." Professional Ap-proaches for Christian Educators. 16 (1986), 12-15. Smith, Patricia. "Images and Insights: Mary In A Modern Mode." New Catholic World. 229 (November-December 1986), 269-273. Smolenski, Stanley. "Rosary or Chaplet?" Homiletic and Pastoral Review. 86 (October 1985),9-15. Snyder, Bernadette. "Who's Praying the Rosary Today?" Liguorian. 74 (October 1986), 2-6. Speyr, A. "Prayer In The Life Of The Blessed Virgin." Commu-nio. 7 (Summer 1980), 113-126. Stahel, Thomas H. "Redemptoris Mater." America. 156 (May 2, 1987), 353-354. Tambasco, A. "Mary: A Biblical Portrait For Imitation." New Catholic World. 229 (November-December 1986), 244-271. Tannehill, R.C. "The Magnificat As Poem." Journal of Biblical Lit-erature. 93 (1974), 263-275. Tutas, Stephen R. 'Who Is Mary For Me?" REVIEW FOR RELIGIOUS. 43 (September-October 1984), 778-780. Unger, Dominic J. "Does the New Testament Give Much Histori-cal Information About the Blessed Virgin or Mostly Symbolic Mean-ing?" Marianum. (1977), 323-347. Van Bemmel, John. "How To Pray The Rosary." Religion Teacher's Journal. 17 (April-May 1983), 29-30. Ward, Jack. "The Rosary-A Valuable Praying and Teaching Tool." Catechist. 19 (October 1985), 24-25. Ware, Kallistos, Timothy. "The Jesus Prayer and the Mother of God." Eastern Churches Review. (Autumn 1972), 149-150. Zyromski, Page. "Rosary Meditations Especially For Catechists." Catechist. 20 (October 1986), 20-22. Church Documents, Pastoral Letters and Addresses: John Paul II. "Address to a General Audience About the Rosary As An Opportunity of Pray With Mary." Origins. 44 (November 2, 1981 ), 366 / Review for Religious, May-June 1989 --. "Address to the Faithful About Mary and Her Spiritual Testa-ment." Origins. 30 (July 25, 1983), 2. --. "Address to the Faithful Saying That With the Rosary We Are Armed With the Cross and the Word." Origins. 41 (October 10, 1983), I. --. "Address to the Faithful Saying That Mary Is Present In Every Liturgical Action." Origins. 8 (February 20,, 1984), 10. --. Address to the Faithful Stressing Devotion to Mary Our Mother." Origins. 880 (April 9, 1985), 12. ~. "Address to the Faithful Urging Honor to the Infinite Majesty of God Through Mary." Origins. 891 (June 24, 1985), I. --. "Homily Announcing A Fourteen Month Marian Year To Be-gin Pentecost Sunday." Origins. 16 (January 15, 1987), 563-565. --. Mother of the Redeemer. Boston: Daughters of St. Paul, 1987. --. "Renewal of the Act of Consecration of the World to the Mother of God." Origins. 14 (April 2, 1984), 9-10. --. Redemptoris Mater. Tablet. 241 (March 28, 1987), 355-359. National Catholic Conference of Bishops. Behold Your Mother: Woman of Faith. (Pastoral Letter on the Blessed Virgin Mary). Wash-ington, D.C.: United States Catholic Conference, November 21, 1973. Paul VI. "Apostolic Exhortation: Marialis Cultus." L'Osservatore Romano. April 4, 1974. ~. "Mary, Model of the Church." REVIEW FOR RELIGIOUS. 34 (March 1976), 161 - 164. ~. "Renewal of Devotion to Mary." The Pope Speaks. 20 (1975), 199-203. --. Devotion to the Blessed Virgin Mary. Boston: Daughters of St. Paul, 1974. Poletti, U. Cardinal. "Significance, Value and Practice of Devotion to the Rosary." Origins. 42 (October 16, 1975), 9. Transcripts, Lectures and Tapes: Clark, Alan. "The Holy Spirit and Mary." Mary's Place In Chris-tian Dialogue. (Occasional Papers and Lectures of the Ecumenical), 1982, 79-88. DeSatage, John and McHugh, John. "Bible and Tradition in Regard to the Blessed Virgin Mary: Lumen Gentium." Mary's Place In Chris-tian Dialogue. (Occasional Papers and Lectures of the Ecumenical), 1982, 51-60. Dimock, Giles. "Practical Devotion to Mary." Marian Conference A Mary Bibliography / 367 at the University of Steubenville, 1986, (Cassette). Hutchinson, Gloria. Mary, Companion For Our Journey. Cincinnati: St. Anthony Messenger Press, 1986, (Cassettes). Peffley, Bill. Prayerful Pauses With Jesus and Mary. Mystic: Twenty-Third Publications, 1987, (Audiocassettes). Pittman, Robert S. "The Marian Homilies of Hesychius of Jerusa-lem." Ph.D. Thesis. Catholic University of America, 1974. Powers, Isaias. Quiet Places With Mary: A Guided Imagery Retreat. Mystic: Twenty-Third Publications, 1986, (Audiocassettes). Scanlan, Michael. "Prominence of Mary: The Time of Visitation." Marian Conference at the University of Steubenville, 1986, (Cassette). Ware, Kallistos. "The Mother of God in Orthodox Theology and Devotion." Mary's Place in Christian Dialogue. (Occasional Papers and Lectures of the Ecumenical), 1982, 169- ! 81. An Ignatian Contemplation on the Baptism of Our Lord Michael W. Cooper, S.J. Father Michael Cooper, S.J., teaches in the Theology Department and the Institute of Pastoral Studies at Loyola University of Chicago. His address is 6525 N. Sheri-dan Road; Chicago, Illinois 60626. Baptism has once again become an integral part of the Christian experi-ence. Instead of simply an individual event between God and the bap-tized, the sacrament once more celebrates a person's entrance into the community of believers. Moreover, with the renewal and expansion of the understanding of ministry, it is baptism that now offers the founda-tion for the call to mission and service for every member of the People of God. Even with all these rich theological and liturgical developments, I have still found it difficult to make any vital connection between them and my own baptism. In part, I simply have no sentiments or recollec-tions to explore or deepen. Like many other pre-Conciliar born, I was rushed to the local parish on the Sunday following my birth to save me from a sudden case of limbo. Nor does my mother have any spiritual re-membrances of my baptism to share with me, since on that day she was still in the hospital recuperating from my worldly entrance. Thus until very recently the experiential and spiritual sense of my own baptism re-mained in a limbo of its own. The meaning and power of my own baptism finally came alive, how-ever, as I shared Jesus' experience of his own baptism during several pe-riods of prayer on my recent thirty-day retreat. The thrust of contempo-rary spirituality reminds us to pay close attention to our human experi-ence- whether in prayer, in ministry, or in the rest of life--and to ask 368 Contemplation on Baptism / 369 what the Lord might be saying or how he might be inviting. Often these moments become actual revelations of God's living Word for us-~either individually or collectively. Through these experiences we realize the Gos-pel no longer as. a onetime event in the past but as always happening-- and now most immediately to us. From this perspective of the ongoing Gospel I share the fruits of a very transforming experience of the baptism of our Lord. Though admit-tedly the very personal encounter of one individual, maybe my experi-ence will contribute to our collective efforts to reclaim the experiential and spiritual roots of our baptismal call to community and ministry with God's people. I entitled this article "An Ignatian Contemplation . . ." to highlight a very definite approach to praying the Scriptures. Instead of methodi-cally plodding through the Gospel, I contemplated, that is, I watched at-tentively and receptively the scene of our Lord's baptism, letting it touch my mind and heart. I began by reading through the scripture text (Mt 3:13-17) several times, then I put down my Bible, closed my eyes, and let the event come alive before the inner eye of my imagination. Following Ignatius' instructions in the Spiritual Exercises (no. 114), I then took my place in the scene, so that I would be experiencing the baptism as an engaged participant and not as a disinterested spectator. Paying attention to the persons, their words, and their actions, I contem-plated the event as if it were happening now for the first time. On the banks of the Jordan, Jesus steps out from the crowd and pre-sents himself to his cousin John for baptism. His voice filled with emo-tion, John protests saying, "I should be baptized by you, yet you come to me!" But Jesus responds very straightforwardly. "Let it be for now." Then in a very powerful moment of the contemplation, I hear Jesus go on to explain himself, "I'm no different from the rest of the people gath-ered here. We're all struggling to gain our human freedom and whole-ness. With all the fear and unfreedoms we carry around from growing up plus all the pressures and demands on us today, it's a wonder we're not more wounded than we are." For Jesus, this very heartfelt experience becomes his baptism into a deep identification and solidarity with the rest of the human family united together in the struggle to become more human and free. Jesus' words to John then cannot be taken as some sort of pious self-effacement. Rather, our brother Jesus is experiencing his baptism as a deep, deep bond-edness with the human family gathered at the healing waters of rebirth and wholeness. 370/Review for Religious, May-June 1989 As I continue to contemplate the baptism unfolding before me, I am drawn to even closer physical proximity with Jesus by the magnetism of his human compassion and tenderness. At the same time I begin to feel close again to several friends from whom I have parted company because of certain decisions on their part that hurt me very deeply. Along with this new feeling of closeness comes the realization that despite the pain and darkness that have separated us, there exists a deeper bond of soli-darity in the human struggle that binds us together. We are no different from each other or from the rest of the people on the face of the earth. In one way or another we are each carrying around within us parts of our wounded child and of our stressed adult. The shadow of our fuller human potential and psychic wholeness always seems to lie just beyond our reach. With this realization a lot of the bite to my pain and anger subsides and I hear myself saying very serenely, "In our choices and endeavors, we really do try to give as much as we can at the moment. Sometimes our responses aren't adequate or all that the situation might call for or that we or others might hope for. Because we will always be carrying around our wounded and unfinished selves, we at times end up creating pain and darkness--for others as well as for ourselves--despite our best and freest possible intentions at that moment. I am no different from the rest of mortals. We are all in our own way longing and strug-gling for our human freedom and wholeness as daughters and sons of the living God." These intense feelings of solidarity with my friends that ac-company these reflections free me to let go of a lot more of the pain and misunderstanding in our relationship. And almost immediately these peo-ple actually appear on the banks of the Jordan and, ecstatic and teary-eyed, we embrace one another. By this time Jesus and John are sitting off to the side talking intently to one another. I am savoring the wonderful feelings of reconciliation and the pure joy of this moment when all of a sudden my attention switches. Several close friends for whom I had initially been either .teacher, spiritual director, or mentor become present to me. These new feelings of solidarity in the human struggle now bring a different sort of bondedness with them. Any leftover images of being in some way "the expert" or "the helper" or simply the one who is a couple of steps ahead of the others seem to disappear forever. I am just acutely aware of'how similar our journeys and struggles have been at such a profound level. A marvelous celebration of deep friendship and belonging to each other takes place as they, too, appear on the banks of the Jordan and I jump up to embrace them. Contemplation on Baptism / 371 This first moment of the baptism climaxes as I join hands with my friends who have come to the Jordan. Together with Jesus and John we dance in circles and zigzag chains across the sands. Then we run into the water to splash and frolic like little children and truly we are, because so many of the hurts and wounds of growing up and of adult life are be-ing healed. This wonderful moment comes to a close when with ecstatic reverence we take turns baptizing one another in these life-giving wa-ters of human compassion and solidarity. The second major moment of the baptism begins as Jesus steps out of the water. This time the heavens open and a voice proclaims, "This is My Son, the Beloved, on whom My favor rests." Along with his sense of profound solidarity with the human family, Jesus now experiences most intensely his deep, deep solidarity with God. Because the baptism has become not only Jesus' but mine as well, I feel myself being drawn into that same solidarity with God. I now hear a voice from the heavens addressed to me, "You, too, are My son, the beloved, on whom My favor rests." Initially, I simply rest in this deep sense of belonging to God. Though still feeling very much the earthen vessel, chipped and bro-ken in so many ways, I receive nonetheless a strong assurance in the prayer that I will have whatever I need by way of resources for my per-sonal journey and for my ministry. With God's favor there will be enough of hope, courage, and justice, of human and psychic energy, and of whatever else needed for today with more to come tomorrow. The Lord has spoken . Rather than end a prayer that is really only be-ginning to unfold, I simply thank the Lord from the depths of my spirit for sh.aring the baptism with me both in contemplation and in life. This Ignatian contemplation of the baptism of our Lord invites sev-eral brief comments. First of all, we realize that the foundations for a renewed understanding of Christian baptism do not come so much from our own sacramental initiation as from sharing the experience of baptism with Jesus. Like the Lord, we are baptized into covenantal solidarity with both our brothers and sisters and with our gracious God. From this perspective, baptism loses much of its static notion as sim-ply a once-in-a-lifetime event. Especially for adults being baptized or re-claiming their baptismal call, as we did in this contemplation, the cele-bration of baptism becomes a dynamic initiation into a lifelong process that continues to open up new levels of human and divine solidarity as our Christian existence unfolds day by day. This sacred bondedness with the human family confronts the blatant Review for Religious, May-June 1989 barriers and subtle alienation that separate us from each other. Baptism invites us to embrace the human family--both near and far--as "my peo-ple" and not just God's people. Our experience is meant to mirror that of Jesus: "I am no different from anybody else." The heart of the mat-ter remains this recognition that we are all struggling with varying de-grees of success for our human freedom and wholeness--two of the gate-ways to encountering the divine in ourselves. Here, too, our experience follows the pattern of Jesus in discovering his own divinity. In facing the forces that would shrink, wound, or destroy these most precious gifts of God to us, we plumb the depths of our human resources and discover the wellsprings of the divine energy in us as well. Second, this baptism into human solidarity against the enemies of our humanity celebrates our entrance as adults into the Christian com-munity. We now recognize and claim for our own this community both broken and healed yet always struggling for greater wholeness. Third, this very sacred experience of human solidarity becomes the foundational stance for each Christian's involvement in ministry as part of our baptismal commitment. It is only from a vital sense of bonded-ness to each other that we can enter into the.joys and struggles of one another without pretense or feigned empathy. By the Lord's design we are in this human struggle together. Baptism then celebrates our call to be companions to one another and to all our brothers and sisters in the unfolding of the kingdom of God in our time. Fourth, the divine bondedness solidifies as we hear the voice from heaven address us withthe same love and promise offered to Jesus: "You are My beloved on whom My favor rests." This proclamation then nurtures our heartfelt sense of belonging utterly to God. Moreover, this divine connectedness touches all the dimensions of who we are, so that we begin to look and feel more and more with the eyes and heart of our gracious God on our~e, lves, others, and our world. In the face of our human wounds and inadequacies, this sense of di-vine favor sustains Christian perseverance and empowerment for life and ministry. We can be stretched to the limits of our understanding and of our physical and psychic energies, yet we now know deep down that no matter what comes God's favor will sustain us this day and there will be more of what we need tomorrow. From the Lord we need only ask with Ignatius in the Suscipe of the Spiritual Exercises: "Give me only Your love and Your grace; that is enough for me" (no. 234). For those hungry to deepen their commitment to Christian commu-nity and ministry, an Ignatian contemplation of the baptism may be the Contemplation on Baptism I 373 occasion to nourish those desires as they share this moment with Jesus as though it were happening for the first time. We never know whom or what we might meet on the banks of the Jordan! the woman with the hemorrhage i was tired of their pity and their prayers now for how many years each face became compulsive to be good with kindness--their helpful helplessness i've seen their looks that worried into silence "i'm so sorry" drove me to distraction until they learned my shame would last God only knowswperhaps forever then they disappeared like frightened children and the very thing

Issue 40.2 of the Review for Religious, March 1981. ; treat Director and the Contemplative. The Problem Member in COmmunity Trends of 1980 Volume 40 Number 2 March 1981 REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Departmeqt of Theological Studies of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. REVIEW FOR RELIGIOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1981 by REVIEW FOa RELIGIOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50, Subscription U.S.A.: $9.00 a year; $17.00 for two years. Other countries: $10.00 a year; $19.00 for two years. For subscription orders or change of address, write: REVIEW ~'Oa RE'tJ(;tOUS; P.O. Box 6070; Duluth, MN 55802. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Jeremiah L. Alberg, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Book Editor Questions and Answers Editor Assistant Editor March, 1981 Volume 40 Number 2 Manuscripts, books for review and correspondence with the editor should be sent to REVIEW FOR RELtG~OUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Questions for answering should be sent to Joseph F. Gallen, S.J.; Jesuit Community; St. Joseph's University; City Aven~e at 54th St.; Philadelphia, PA 19131. Back issues and reprints should be ordered from R~:vtE'W roa REtJGIOt~S; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. To Experience God Donald Macdonald, S.M.M. Father Macdonald's last article, "When Did We See You?" appeared in the issue if May, 1980. He is master of novices for his community, residing at Baria Bhavan; D.R. College P.O.; Bangalore 560029; India. T ~ . oday, many people are looking for an experience of G~d. Whether they are young people at charismatic prayer meetings, or their bored brothers and sisters, so many; searching for life, have given up on Christianity asking,. "Where can I find Jesus now?" Many an adult Christian knows what it is to have labored long and have gained nothing: "Why has baptism not taken root in any recognizable way? Why is good will seemingly not enough to experience God? Saint Anselm put this experience of so many in a nutshell: Everywhere You are entirely present, and I cannot see You. In You I have my being and l cannot come to You. You are within me and around me, and I have no experience of You.' How can I experience God? I would not presume to map out anything so particular as the contact between God and the individual. Who can know the mind of God or man? I suggest in these pages just one pattern that may en-courage the reader seeking an experience of God. There are many, many more. A key to the problem of experiencing God is to know something of what happe.ns between God and ourselves. Here, personal experience is essential, along with integrity,~ or we can find ourselves in the bogus world of what is to-day called "Karma Cola." One guide of outstanding integrity and proven record is St. Paul.2 With ' Anselm. Proslogion Chapter 16, in the Prayers and Meditations of St. Anselm (Penguin 1973). 161 162 / Review for Religious, Volume 40, 1981/2 deceptively calm matter-of-factness, he suggests a beginning: "The depths of a man can only be known by his own spirit, not by any other man" (l Co 2:1 l). We live in private, self-contained worlds. God, too, is very much apart. "In the same way the depths of God can only be known by the spirit of God" (l Co 2:11). So we have two poles, God and man. How can they meet? What happens if they do? Paul offers to help: "we have received the Spirit that comes from God to teach us to understand the gifts that he has given us" (l Co 2:12). His experience of the Spirit is such that he believes that he is now able to see into the very depths of God, "for the Spirit reaches the depths of everything, even the depths of God" (l Co 2:10). Here, as so often, Paul uses words so simply to contain concepts which almost defeat language. Yet the in-trinsic evidence of his letters, and his part in the history of Christianity, would support that claim: "in Christ, we speak as men of sincerity, as envoys of God and in God's presence" (2 Co 2:17). Experience has further taught Paul that he can only speak of these matters to those who have received the Spirit: "We teach., in the way that the Spirit teaches us . spiritual things spiritually" (l Co 2:13). Someone "who does not accept anything of the spirit of God . sees it all as nonsense . beyond his understanding because it can only be understood by means of the Spirit" (l Co 2:14). Chess and algebra may well fascinate a mathematician. On the other hand, the finest of classical music is lost on a deaf man. Today's pop musicians ~ay that if you think their music is too loud you're too old. Cot ad cor Ioquitur is. as valid there as in any field of human understanding. " ~ In view of this, if we wish to experience God we would do well to reflect on what it means to be baptized, because that was when we received the Spirit. However much. we may envy some of our charismatic friends or wish that we were "twice-born Christians," perhaps the practica'l first step would be to take ourselves as we are. God has-loved us enough to give himself in baptism. This is an objective, ontological fact. Here God has entered our lives. A New Creation What then happenedat baptism? It is hard to say. Paul speaks of the ex-perience of "a man in Christ who fourteen years ago was caught up.into paradise and heard things which must not and cannot"be put into human li~nguage" (2 Co 12:2,4). But in trying to share this experience, Paul's starting point is invariably ~he same: "The love of Christ overwhelm~ us when we reflect." (2 Co 5:14). Love is its essence. Love is itsmeaning. Christ came through a ~rave to be with Paul, so real was Paul to Christ.' Thi~ glimpse.into the depths of God by this "man in Christ" has so transformed his outlook ~ "When we fix our gaze on the life of men who have followed Christ faithfully, we have a new motive., the safest route whereby we may arrive at perfec! union with Christ. which suits each man in his condition and in his own circumstances." Lumen Genlium, 50. To Experience God / 163 that he can only speak of what has happened to him in terms 0f creation, something from nothing. "For anyone who is in Christ there is a new creation; the old creation has gone and now the new is here. It is all God's work" (2 Co 5:18). It is a radical change in life--root and branch. He has now a new center of gravity, so creative is the experience. Anyone aware of what is happening in baptism knows that he can be wholly transformed, like those who now "live no longer for themselves but for him who died and was iaised to life for them" (2 Co 5:15). "What's in it for me" then becomes a "What's in it for Christ?" It is an experience of love received in a faith that is truly creative, as I allow myself to be loved by God, Father, Son ~and Spirit. I now march to a different drum. I am in Christ. My selfish, self-centered world has been opened up to admit God. Ligh! Clearly, the reality or otherwise of this experience will depend, in part, on my understanding of what it means to be loved by God. Paul, baptized as a mature man, attempts to explain what h~ppened to him. This time he writes in terms of the creation of light. The awesome Creator-God of the opening of Genesis who had said "let there be light shining out of darkness. ~ had shone in our minds to radiate the light of the knowledge of God's glory, the glory on the face of Christ" (2 Co 4:6). This mystic, pl.ung.ed into the depths of God through the Spirit received at baptism, believes his mind to be illuminated to an unbelievable degree. The face of Christ coming to him in love holds :him en-thralled. He can now glimpse something of the glory of God. "Glory" generally means what God is like insbfar as we can be aware 6f it. This Paul sees in the face of Christ, and, gazing as he does, he can both receive and reflect the likeness of God: "our. faces reflecting like mirrors the brightness of the Lord, all grow brighter and brighter as we are turned into the image that we reflect. This is the work of the Lord who is Spirit" (2 Co 3:18). Paul, christened, and so a man in Christ, lives in Christ. His personality and world view are illumined as he allows God to love him in Christ. He becomes like what he sees, in love, in joy, in suffering, in experience, in life, realizing this is the work of the Lord who is Spirit. Paul has no need of the Turin Shroud to see the face of Christ. He needs no reproduction. "Even if we'did once know Christ~in the flesh, that is not how we know him now" (2 Co 5:16). The dominant note in his life is the creative, illuminating presence of God in every circumstance, bar none. God is, above all, loving and present to him. And as it is almost impossible not to return the warm smile of a welcoming friend, so to see in faith Christ as present, loving, smiling, courteous, has a similar effect. A sketch of what Paul saw can be found in 1 Co 13:3-7: "Love is patient; love is kind and envies no one. Love is never boastful, conceited nor rude; never selfish nor quick to take offense. Love keeps no score of wrongs; does not. gloat over other men's sins but delights in the truth. There is nothing love cannot face; there is no limit tO its 164 / Review for Religious, Volume 40, 1981/2 faith, its. hope and its endurance." Christ sat for that portrait, as has so.often been remarked. Is this the company I keep? A lady who was gradually losing her eyesight once told me that what she missed most was being no longer able to see the smile of a friend or a wave from a neighbor. Small in themselves, but only the loss of ~ight s~hows how much these things mean in fact. Now she is closed in on herself, walks with a l~esitant step. Previously when returning the smile or acknowledgment, she saw ~that she was recognized, loved, "somebody." It was lovely to receive these gestures, and they undoubtedly helped make her lovable. When we realize what happens in baptism, we recognize that the same holds true for the Christian. Temple of God Paul knows that words and concepts cannot adequately express what he has experienced. "Now we are seeing a dim reflection in a mirror." (1 Co 13:12). As the art critic, Bernard Berenson, used to say as he looked at the beauty of the world, "Where were my eyes yesterday?" But Paul never gave up trying to share what he was experiencing. A third helpful analogy of his, following upon creation and light, was the symbol.of the Temple. The God of Israel dwelt with his people. They were who they were precise-ly because God was among them. For a time the heart of the community was the Temple, the symbol of God present among his people. At the heart of the Temple itself was the "holy of holies" (naos). Here God was present as nowhere else on earth. So sacred was his presence there that only the high priest dared enter, and that, only once a year. "Take off your shoes for this is holy ground" was above all true there. "O God we ponder your love within your Temple" (Ps 47:10) is easily understood within that context. The Catholic devotion to God's presence in the tabernacle evokes similar prayers. But how would such a prayer sound on the waterfront at Corinth? Here was a seaport, with half a million in population, in a class of its own for depravity even by contemporary pagan standards. "O Lord I love the house where you dwell, the place where your glory abides" (Ps 2~:8). Within the community bf Israel as reflected in the Temple at Jerusalem, yes, this is real-- but Corinth? Paul, however could see its application. Once baptized into a Christian community, I both enter and become a temple where God is present, just as in the holy of holies of the Jerusalem Temple. The parallel is extraor-dinarily vivid. Pa~l, who could say "Hebrews are they? So am 1. Israelites? So am I. Descendants of Abraham? So am I" (2 Co 6:16), is most emphatic: "We are the temple. And to underline it still further the word "temple" (naos) could be correctly translated by the more reverent terms "holy of holies" or tabernacle. That statement from someone of Paul's background is almost in-credible in its realism. The same immensely powerful image is applied to the individual: "Your body, you know, is the temple of the Holy Spirit, who is in you since, you received him from God" (1 Co 6:19-20). The creative, il- To Experience God / 165 luminating presence of the Trinity at the center of myself offers a dynamic of love, which, glimpsed, can leave me speechless in adoration, wonder and .humility. Such love from the Trinity present to him will bring from Paul reserves and qualities he scarcely knew he had, especially in view of the heartbreak in his life. He will be stretched to the limit and beyond. He is challenged by the creative, loving presence of God, in an ever-deepening personal relationship that death itself will only intensify not break. The prospect of total fulfillment in the continuing gift of himself to God, Absolute Truth, is held out to Paul; "then we shall be seeing face to face . Then I shall know as fully as I am known" (l Co 13:12). All that he has experienced must be in terms of knowledge and love or it would never reach the heart of Paul the man. It is knowledge, and love intensified, given another dimension by God, which makes it possible for the baptized to enjoy this personal relationship with God. God could do this. God has done this. God loves us. It is literally wonderful that reality includes for me such a.perspective. My personality is respected by God. Yet at the same time he invites me to deepen all that is truest in myself to the limit of my being. An enriched personality is given a taste for knowledge and love as seen in Christ, and a lifetime and an eternity to savor and enjoy it. Personal [niegrity Once baptized, therefore, and aware of what is happening, life for me can never be the same. The heart of the mystery, not to be explained, is to wonder how I can be so loved by God and not lose my identity. Perhaps respect and reverence lies at the heart Of love. Certainly Paul is ecstatic at times. Words cannot express what he feels. Yet he is always his very individual s~lf. It is not necessarily the self he would want to be (see 2 Co 12:10), but it is Paul as he is today to whom God is present, not Paul as he might wish to be tomorrow. This is equally true of his Corinthian community. "Do you not know that you are God's temple and that God's Spirit dwells in you?" (1 Co 3:16). This is the magnificent compliment he pays them, yet he writes to people to whom he "was unable to speak., as people of the Spirit. I treated you as. infants in Christ. What I fed you with was milk, not solid food, for you were not ready for it; and indeed you are still not ready for it." (l Co 3:1-2). Paul has no illusions about human nature.But with realism like that, there are many "infants in Christ" who would be grateful for any milk that Paul could offer. For, as must be i'ecognized, there is solid food there. After all, no child ever takes his father's every word literally, especially when he is anxious and upset: "You might have thousands of guardians in Christ, but., one father and it was I who begot you in Christ'Jesus." (1 Co 5:15). Paul therefore tries to show that the baptized Christian can experience the creative, illuminating presence of God: "This is the work of the Lord who is Spirit" (2 Co 3:18). Three reasons suggest that his experience can be mine. 166 / Review for Religious, Volume 40, 1981/2 Simple, Practical, Emotional First of all Paul's approach is simple. The new creation, with a new central reference point in Christ not myself, is easy to see as it dawns on me that I am so approached and loved by the Trinity. Reflect, assimilate, adore and wonder is a first step, and in God's own time, the experience may be mine at a level beyond woi'ds and ideas. Repent, and believe the good news. ~ Looking in faith at the face of Christ attending to me in love is bound to il-lumine existence for me as I meet him all the time everywhere, and not by chance. "Indeed as the sufferings of Christ overflow to us, so through Christ, does our,. consolation overflow" (2 Co 1:5). Even suffering, so much a part of life, is seen in Christ: ','That is why I am quite content with my weaknesses and with insults, hardships, persecutions and the agonies I .go through for Christ's sake" (2 Co 12:10). The man who can cope with suffering can cope with life. For Paul it was no magic wand nor temperamental strength, but being with Christ that enabled him to take so much that was so often beyond his control. He becamelike what he saw. I, too, can live in that world. Belief in the Trinity's presence to my inmost self can evoke much in me by way of response, from adoration to sorrow, as I allow ttie nearness of God to possess me. God, dare I say it, focuses on me. 1 can, wherever I am in my or-dinary day-to-day life, develop a cast of mind centering on the Trinity, whenever not immediately held by work demanding concentration. None will know, it will disturb nobody. It provokes no strain at all, simply receiving God's constant presence with open arms. "We are only the earthenware jars that hold this treasure" (2 Co 4:7), but undeniably it is a treasure. Secondly, Paul's approach is practical. In this article I have deliberately limited myself to Paul~s Corinthian corresponde'nce. Every New Testament reference 1 used, e~plicit or implicit, is from there. I did this because if anything is true of Paul and Corinth it is that circumstances were truly lifelike and far from ideal. His association with the Corinthians may have done much for their faith but little for his nervous system. What we call 2 Corinthians was written because he could not go to them personally. They had made it very clear that he was not wanted. He had to write a letter therefore or forget them. Yet Paul never suggests that his understanding of Christ will never work in Corinth. The dockworkers (longshoremen?) of Corinth may be a challenge, but much of the attraction of St. Paul is to watch him use every resource to ap-ply what.he knows of Christ to the here and now. And underlying everything he says is the assumption that what is true of him in his experience of God can be true for them. With Paul it is invariably us, scarcely ever me and you. Paul makes no mention of the need for seminars or retreats or courses. ¯ Nothing will be said of the need to learn how to sit, to breathe, to concentrate. Biofeedback will not be suggested. Houses of prayer, hermitages, or prayer communities have no place in his counsel. This. is important because, in-valuable as all of these are and to be encouraged, they can be overdone. Too many today can be discouraged. We may spend our time reading the critics, To Experience God / 167 never the classics. The marvelously open, welcoming, rough and tumble world of the New Testament may today in the Church be reduced to little more than eclectic, gnostic groups, where the elite may go to their" ashrams to experience God. Groucho Marx once said that he would never join a~ club which would have him as a member. That is almost a prescription for membership of the Corinthian (and traditionally our Catholic) Church. Look at yourselves, says St. Paul, "how many of you were wise in the ordinary sense of the word, how many were influential people, or came from noble families? No. God chose what is foolish.weak., by human reckoning., those whom the world thinks common and contemptible are the ones God has chosen" (1 Co 1:26-28). There is no understatement there, but many of us will recognize our unbelievable luck that Paul is on the side of the majority. Finally, Paul's approach can engage our emotions. This is important because unless our feelings or emotions are committed we are not involved. Far from being the refuge of the intellectually weak, emotions are invariably active in everyone though not always recognized. Reason and logic are sometimes disguised emotion. A gut.reaction may be inarticulate but a real ex-perience. Reason will not often carry the day against feelings. So in baptism we can move out of our possibly subjective, ill-ordered world into the creative enlightening World of God's loving presence. The Gospel offered by the Church:can be an objective reference point and keep us from making religion ¯ in our own image and likeness. So our feelings and.emotions can be purified, educated and deepened as we respond to the demands of the loving presence of God. The actress, it was said, ran through the whole range of emotion from A to B. Paul is not so crippled. No human feeling is excluded as he honestly admits that once "we were so utterly and unbearably crushed that we despaired of life itself . " which is rock bottom in any language, yet "~God who raises the dead., delivered us., and he will deliver us . On him we have set our hope" (2 Co 1:8.10). The Retreat Director and the Contemplative Robert O. Brennan, S.J. Father Brennan resides in the Jesuit formation community at Murray-Weigel Hall; Fordham University; Bronx, NY 10458. Prayer is a very personal thing. General statements about prayer can border on the dangerous. What may be helpful to one person may be counterproduc-tive, or downright dangerous, for another. The great advantage of the directed retreat should be that the dialogue about prayer can be tailored to fit the retreatant's actual situation in prayer. And to make this advantage real, the retreatant must make clear to the director just how he or she prays, at least as well as this can be done. It may be that it is the contemplative who can be most helped or most badly hurt in the course of a directed retreat. And by a contemplative here, I do not mean necessarily a member of a contemplative order. Such a one is likely to be safe, either because of lack of motivation to make a directed retreat or because he is are solidly grounded in the tradition of contemplative prayer. But our area of concern here is any retreatant whose prayer has grown to, or at least grown toward, contemplative prayer. I would .suggest that such retreatants fall into three classes: a) those whose prayer is definitely contemplative, whether they know it or not; b) those on the edge of the transition to con-templative prayer; c) those who have ceased, or nearly ceased, to pray because discursive prayer has failed them and they do not know where to turn. In the following pages, I hope to be able to give some guidelines for a director who meets a retrea(ant in any of these classes. Contemplation First of all, what do we mean by contemplation here? In the history of 168 The Retreat Director and the Contemplative / 169 writing on prayer, there have been a number of definitions, classifications, subdivisions, along with a whole body of speculation as to its precise nature. To keep things under reasonable control, let us attempt some sort ofa descrip-tion rather than a definition. Let us say "Contemplation is prayer that has become exceedingly quiet so that one might call it an intuition--a loving intui-tion- without clarity but with darkness and obscurity." Perhaps .this might be best understood in its genesis in the person who prays. Let us suppose a person who has been praying in the way many have been taught today. It is very likely a case of praying over a passage from Scrip-ture-- a slow reading, reflection on the persons, words, actions, long delay if a word, a phrase, an event appears particularly striking, an attempt to place oneself in the scene, if it is a mystery of the Lord's life, applications to one's own life and circumstances, words of prayer to the Lord or others in the mystery, or to the Father. Prayer in this manner could for some persons con-tinue for a long time--perhaps a lifetime--and be of great profit. But for many persons after some time, the whole process may begin to fail, not because of tepidity or sloth; if it were tepidity, the person would not sense ¯ there was a problem. Rather, as much as one may try to continue, there is no perception that one is praying. God is simply not to be found. Such an ex-perience can be agonizing. Often this indicates a time for a change, and, usually, there is need for a guide. The model of discursive prayer has been so prevalent--in early educa-tion, in so many preached retreats, in the books on prayer that one turns to for help--one could be convinced there is no other. Without special help, grace and graced guidance, prayer could just cease. Part of this syndrome we can understand rather easily: the mind has had its day. Not only has it had all the insights it needs, but it is unable to cope: the God it is beginning to know cannot be comprehended. Part of the story is less clear. It is the work of faith, grace and love. Though the mind is inadequate to encompass God, faith and a loving will can reach out. But here there is mystery and much depends on individual history and cooperation with grace. And, as the mind, so the imagination can no longer be of help, nor the emotions and feelings which find no adequate object to attract them since the mind itself seems empty. There may be times when one has a strong sense of being in God's presence, but the preponderant feeling is that of being empty, unable to do anything. The only positive advice John of the Cross gives is "a loving and peaceful attentiveness to God. without the concern, without the desire to taste or feel him."' In another place he advises: ' St. John of the Cross, Dark Night of the Soul, Bk. 1, ch'. 10, no.4. See The Collected Works of St. John of the Cross, trans, by Kieran Kavanaugh, O.C.D. and Otilio Rodriguez, O.C.D., In-stitute of Carmelite Studies, Washington, 1979. All quotations from John of the Cross will be 170 / Review for Religious, Volume 40, 1981/2 When the spiritual person cannot meditate, he should learn to remain in God's presence with a loving attention and a tranquil intellect, even though he seems to himself to be idle . And if, as we have said, scruples about his inactivity arise, he should remember that the pacification of soul (making it calm and peaceful, inactive and desireless) is tip small accomplishment. This, indeed, is what our Lord asks of us through David: Vacate et videte quoniam ego sum Deus. 2 The Director This sketch of contemplative prayer hardly does it justice. The important thing for the director to take from it is the fact that such states of prayer do in fact exist and are good. All prayer is the work of God's grace and love. In our own minds we should not be too ready to set limits on what God may do, or to see contemplation as such a rare and extraordinary thing that it scarcely ever happens, or only to great saints, and certainly not to our retreatants. But when the appetite.has been fed somewhat, and has become in a certain fashion ac-customed to spiritual things. God begins to wean the soul, as they say, and place it in the state of contemplation. This occurs in some persons after a very short time; especially with religious, for in denying the things of the world more quickly, they accommodate their senses and appetites to God and, in their activity, pass on to the the spirit which God works in them. This happens when the soul's discursive acts and meditations cease, as well as its initial sensible satisfaction and fervor, and it is unable to practice discursive meditation as before . ~ Or, to cite a contemporary author: It could be said in a very general way that affective prayer will last as long as such shelter-ing is needed. So too with meditation: how long an individual will go on praying in that way will depend very much on mental ability, and on previous education in Christian doctrine. Someone who has had a long and thorough education in the Faith may find quite soon after taking up systematic meditation that it seems not only unattractive but impossible. A saturation point has been reached: the mind has absorbed as much as need-ed of this nourishment. As much, that is to say, as the person needed, to pray as the Spirit of God wishes.' Of course, it is possible to go overboard and expect to find contemplation everywhere. But this certainly has not been our failing in the recent past. What we need most is to try to be alert, sensitive, and open, to accept that God leads along many different paths. Although the present article is an attempt to give the director some essen-tial helps and caveats, it is fairly clear that some reading of competent authors on contemplation is to be recommended. To assist in this, I will give a short annotated bibliography at the end of the article. taken from this translation. Besides chapter and verse of St. John's particular work, we will give page references to the edition, as, for instance, here: Works, p.317. 2 St. John of the Cross, Ascent of Mt. Carmel, Bk.2, ch. 15, no.5, Works, p. 149. ~ St. John of the Cross, Living Flame of Love, Stanza 3, no. 32, Works, p. 621 f. 4 Leonard Boase, S.J., The Prayer of Faith, Our Sunday Visitor, Huntington, IN, 1975, p. 70. The Retreat Director and the Contemplative / 171 Developed Contemplatives Let us discuss those whose prayer is already contemplative as the first case. Some of these may have made the trafisition from meditation to contempla-tion with the help of a skilled director or by fortunate reading. Some may have--not without much grace--sort of muddled through. They pray but they don't understand what is happening. There are probably doubts and some lack of peace. Broadly speaking, this prayer strikes those who come to it as something rather unim-pressive. A frequent reaction is given in the phrase, "I am doing nothing." There is a general sense of untidiness. Nothing seems to be happening. There are moments of more intense consolation, but they'are few. In good times there is a sense of peace and content-ment, a satisfaction in prayer which appears difficult to explain, since there is seemingly nothing to account for the satisfaction. In the lean years prayer is distressing because it appears such a waste of time--nothing but an unavailing effort to chase a clutter of hens out of the flower-garden, thro~'ing stones with one hand, as it were, at pertinacious distractions, and with the other hand groping in the dark for something or someone.5 Inthe contemporary climate of spirituality, some also may have arrived at contemplative prayer through reading about or participating in workshops in "centering prayer.''~ They may not yet know if this is their way of prayer. Or some may have tried Eastern ways of meditation and be looking for roots in Christ. The director will want some criterion to judge whether those who are using contemplation are doing so authentically or have fallen into some illusion. The test is ancient: What matters is the result. The after effects of good prayer are more definite than the prayer itself." I mean a determination to follow God's will, and to care for nothing else, without any reason to be given for the determination.' The one real proof that you have the right kind of prayer for you, is not that it always goes easily and always succeeds, but that it really does you good and changes your life.8 If the test is passed, and the director is convinced it is a case of genuine contemplation, the whole question of how to direct this one in a retreat arises. But prior to this, I believe it would be good to discuss some norms for direc-tion that apply equally intime of retreat and outside retreat, and leave the par-ticulars of the retreat itself until later. The first duty of the director will be that of affirming the retreatant's (directee's) prayer, and this by way of instruction and encouragement. First, instruction: make sure the retreatant knows that the simplicity of his or her pra~'er is correct; that it is not now a question of using the mind, imo ~ Leonard Boase, S.J., op. cit., p. 92. 6 Centering prayer = prayer of faith = contemplation. See Pennington in the bibliography at the end of the article. 7 Dom John Chhpman, O.S.B., Spiritual Letters, Sheed ahd Ward, London, 1935, p. 62. ~ Ibid., p. 135. 172 / Review for Religious, Volume 40, 1981/2 agination, and so forth; to seem to be doing nothing but waiting is not only not bad, but the very best. The following passage from St. John of the Cross has always sounded to me as being very modern, with its reflection about wasted time and bad self-image: The attitude necessary., is to pay no attention to discursive meditation, since this is not the time for it. They should allow the soul to remain in rest and quietude, e.ven though it may seem very obvious to them that they are doing nothing and wasting time, and even though they think this disinclination to think about anything is due to their laxity.9 The director might suggest the possibility of the use of a mantra to fix at-tention: If you want to gather all your desires into one simple word that the mind can easily retain, choose a short word that the mind can easily retain, choose a short word rather that a long one. A one-syllable word such as "God" or "love" is best. But choose one that is meaningful to you. Then fix it in your mind so that it will remain there come what may. This word will be your defense in conflict and in peace. Use it to beat upon the cloud of darkness above you and to subdue all distractions, consigning them to the cloud of forgetting beneath you. Should some thought go on annoying you demanding to know what you are doing, answer with this one word alone. II~ your mind begins to intellec-tualize over the meaning and connotations of this little word, remind yourself that its value lies in its simplicity.'° Play down the role of, and the frequent worry about, distractions: o Distractions are of two kinds: (a) the ordinary distractions, such as one has in medita-tion, which take one right away: and (b) the harmless wanderings of the imagination alone, while the intellect is fixed on God. These are quite harmless.'~ Sometimes we are, so to speak, in touch with God, but are beset with distractions, and every effort to get rid of these distractions only serves to break our contact with God. This is a state, referred to by St. Teresa, in which no attempt should be made to banish distractions. It is somewhat analogous to the case of a hostes~ entertaining a visitor on the ground floor while her children are making noise upstairs. If she goes up to keep them quiet, she has to leave her visitor.'z Above I said the director should affirm the retreatant's prayer by instruc-tion and encouragement. Of course, in this material, instruction can equal en-couragement. But let us turn to matters that are more explicitly encouraging. Dom Chapman's letters are filled with passages where he brings our accep-tance of God's will to the acceptance of the state of prayer we may have: But prayer, in the sense of union with God, is the most crucifying thing there is. One must do it for God's sake; but one will not get any satisfaction out of it, in the sense of * St. John of the Cross, DarkNight, Bk. 1, ch. 10, no.4, Works, p. 317. ,o The Cloud of Unknowing, ed. William Johnston, S.J., Doubleday Image, Garden City, 1973, p. 56. ~' Chapman, op. cit., p. 290. ~2 M. Eugene Boylan, O.C.S.O., Difficulties in Mental Prayer, 2nd. ed., M. H. Gill and Son, Dublin, 1944, p. 102. The Retreat Director and the Contemplative / 173 feeling "I am good at prayer," "! have an infallible method." That would be disastrous, since what we want to learn is precisely our own weakness, powerlessness, unworthiness. Nor ought one to expect "a sense of the reality of the supernatural" of which you speak. And one should wish for no prayer, except precisely the prayer that God gives us--prob-ably very distracted and unsatisfactory in every way! '~ But if we only pray in order to give ourselves to God, then the prayer we can do, whatever it is (doubtless it is not the very best we can do, but in general it is the only kind we can do), is what God wants, though it is far from being what we want. Only we must try to want what God wants, and only that. Don't worry." A favorite maxim of Chapman's was "Pray as you can and don't try to pray as you can't." He puts this doctrine to one correspondent in the form of a question: Can you do anything else? Can you choose your path, your prayer, your method or want of method?" At least ten times in the collection of his letters, Chapman insists on the point: want only the prayer the Lord is giving you. These passages suggest the purifying effect of contemplation. It becomes so arid at times that we must be praying not for our own sake but for God's sake. The reflection on our prayer after the prayer is finished, recommended by St. Ignatius in the Spiritual Exercises~6 could also be of help to a con-templative who seems just to be stumbling along. Reflection may reveal an obscure sense of Presence that was missed during the prayer itself: ¯ . ihe experience of void, of emptiness, of no-thing and non-being; it is the condition of kenosis and poverty of spirit. The sense of absence and negation is painfully real. Yet the experience seizes the reality of God more truly, because it touches him as he is, beyond feelings, images, concepts. Living faith alone can achieve this, and the purer and less en-cumbered the faith, the more real the possession of God. By the same token, however, God, the object of faith, becomes less "visible" or empirically experienced in any human terms. ,7 The fact that writers on prayer are concerned with the states we find in ourselves is itself an encouragement: To add to our distress, the failure to enjoy the sense of God's presence, often coupled with failure to fix the mind even for two moments on any thought that might provide a contact, makes us feel that we are doing nothing, and that bur so-called prayer is nothing but a waste of time and an insult to Almighty God. It is very necessary not to be stampeded or panicked by the cry that rises in our hearts, "I am doing nothing." One simple way of proving that we are not doing nothing is to Chapman, op. cit., p. 52. Ibid., p. 54. Ibid., p. 56. Spiritual Exercises of St. Ignatius, no. 77. Ernest E. Larkin, O. Carm., "The Dark Night of John of the Cross," The Way, vo. 1,4, no.l (1974), p. 15. 174 / Review for Religious, Volume 40, 1981/2 stop doing it. Provided that in spite of appearances we have been endeavoring to reach awareness of God, then the cessation of the endeavor will be observed.'8 Now let us turn to specifics for the time of retreat. What we have said so far is not to be forgotten. The most difficult thing for the director is to lay aside the expectations that the retreatant will: 1) have thoughts, insights, feel-ings in time of prayer;'2) report to the director said thoughts, insights, feelings of prayer time. To have these thoughts and feelings, insights, belongs to a kind of prayer that makes use of the mind and imagination. For the con-templative, these have been set aside. John of the Cross is adamant on this: Once a person has begun to enter this simple and idle state of contemplation, which comes about when he can no longer meditate, he should not at any time or season engage in meditations or look for support in spiritual savor or satisfaction, but stand upright on his own feet, with his spirit completely detached from everything . ~9 Chapman concurs: All those who find it impossible to meditate, not from la~:iness or lukewarmness, and find they cannot fix their thought on a subject, or understand the meaning Of the words unless they cease to feel that they are praying, are meant to cease all thinking, and only make acts of the will.2° Some directors may feel that they have had experiences with contemplative ret~'eatants contrary to this prescription. I think we must be careful in making this judgment. The retreatant may have felt constrained to follow carefully the given directions and somehow come through with something to report on. It may be that he or she is actually reporting on events that occurred outside of prayer. Or it is possible that it has come from a prayer time not without ex-treme violence to the prayer: Though, at first, a// meditation seems impossible, still, as one is practiced in contempla-tion, it becomes possible to meditate feebly and contemplate feebly at one and the same time. I mean that we can retain a filmy idea of some great truth--but then the tap is only half turned on of attention to God--unless the thoughts are merely in the imagination. This is good in hearing Mass, for instance, but not in time of mental prayer?' But if this has happened, we have failed in an important way. The annual retreat may be most fruitful for many if, through it, they find how they should pray best. And this praying "with the tap half off" is not the affirmation they need. So what is left for the director to do? Two things, I believe. The first is to do what I have just indicated: what is necessary inside and outside of retreat time: affirm the retreatant's prayer. Use all the helps given above, and any others available--some readings, perhaps--to assure the retreatant that he or L. Boase, pp. cir., p. 81. John of the Cross, Living Flame, Stanza 3, no. 36, Works, p.624. Chapman, pp. cit., p. 289. Ibid., p. 122. The Retreat Director and the Contemplative / 175 she is praying as the Lord would have them pray; suggest they accept his will; let them see they really don't have much choice if they are going to pray at all. Some may have experienced the "tap half open" that Chapman speaks of: a thinking while they pray, but with the realization that their thoughts really are not their prayer. Encourage them to open the tap wide. In addition to this, the second thing: the director can still use Scripture, and the retreatant can actually move through a program--even the thirty-day Exercises. Only in this instance the Scripture is not to be the object of formal prayer. We have been constantly pointing out that for the contemplative, meditation is not prayer. But in the many periods outside of formal prayer during a retreat day, tho~ughts may come. The Scripture passages may bear their fruit. Let us refer to Chapman again: Outside the time of prayer:--(a) Meditation must never be dropped. It need not be elaborate consideration, but a mere glance at the mysteries of our Lord, especially of the Passion. Most people will find it very easy and helpful to make the Stations of the Cross in private?~ Again, the reflection on the prayer period can frequently be a source of special grace. Though there may have been no th6ught in the prayer, especial-ly helpful insights may come at this time. Chapman points out an effect of prayer that may have important meaning here: .and this act,of wish to love must go on increasing, or I should say at once the prayer is bad. But whether there is any emotional feeling outside prayer depends on the character of the person in question. But l am sure good prayer must increase tenderness (so to speak) and appreciation in a momentary look, without long consideration. And I am sure there is an "irradiation" from prayer on ordinary knowledge, making it broader and more compreh~nsive.Z~ If the retreatant's prayer is very quiet and if the circumstances of retreat reduce distractions so th~it the sense of Presence of the Lord is strong, even that Presence can be Colored by the phase of the retreat. How it may be I don't know, but I believe the modality of Presence, ol~scure as it may be, i~ different for a retreatant in the First Week of the Spiritual Exercises than it is for him in the Fourth Week. All this may sound very un-Ignatian, but I do not believe it is. There is an interesting couple of sentences on theoprayer of the Ignatian Exercises in the Dictibnary of Spirituality: But the Exercises aim to lead a soul in the way and manner of prayer which God wishes for it. Ignatius does not judge in advance what the divine work will be.2' Ibid., p. 292. Ibid., p. 78 f. Dictionnaire de SpiritualitY, Beauchesne, Paris, 1953, t2, pt.2 col. 2025: Mais les Exercises vi- 176 / Review for Religious, Volume 40, 1981/2 Is this entirely gratuitous? I think if one takes a look at Ignatius' history of prayer, one will read certain phrases in the Exercises in exactly the sense of this quotation. Although annotation no. 15 refers directly to decision making, it has other overtones: . but in the course of these spiritual exercises, it is more appropriate that., the Creator and Lord should be left to deal himself with the soul that belongs to him, receiving it into his love and the life of praise . " What is Ignatius saying in Annotation 20? The more our soul finds itself in perfect solitude, the fitter does it become to approach and reach up to its Creator and Lord; and the closer it gets to Him, the more disposed does it become to receive favors and gifts from his supreme divine goodness.26 Then there are implications in one interpretation of the Application of Senses, the final prayer of nearly every day of the Exercises. If one accepts Mar6chal,27 the Application of.Senses leads from discursive prayer toward contemplative prayer. If this is indeed Ignatius' intention, I doubt that he would mind if the retreatant turned to contemplation before the end of the day, or from the beginning of the day. Certainly not all questions are a0swered, all difficulties overcome. But I believe that if the director guides the contemplative in the way outlined here, which includes very little Scripture each day, the retreatant will grow in the Lord.z8 The director definitely needs some of the faith Ignatius had that the Lord really is very much dealing with his creature whom he loves with a love that is tender and powerful. The Transition to Contemlflation Our second case is one who is on the border line between meditation and contemplation. Such a retreatant is a very special person. It is a critical time. There is an opportunity for great growth. There is the chance that even long years lie ahead without peace in prayer, a sense of being at sea. There is also the danger that prayer will prove to be just so different that it will be complete-ly laid 'aside. Certainly the director cannot determine all--this we must face. There is only one real expert on what helps a person in prayer, and that expert is the person who is praying. The director may make suggestions, give warnings, teach. But only the one praying can tell if it works--except for the criterion of sent ~ conduire ~'6me dans la voie et le mode d' oraison que Dieu veut pour elle. Ignace ne prdjuge pas I'opdration divine (M. Olphe-Galliard). 2, Spiritual Exercises, no. 15. Corbishley's translation (Anthony Clarke, Wheathampstead, Hert-fordshire, 1973). 26 Ibid., no. 20. 27 See the article on "Application des Sens" in the Dictionnaire de SpiritualitY. ~B 1 say "little Scripture" here as the program for the retreat. If the retreatant will be helped by more extensive reading, it certainly should be considered. The Retreat Director and the Contemplative / 177 the effect the prayer is having on daily living. Is the retreatant at the point where attempts to meditate should be given up, where he should turn to contemplation? St. John of the Cross gives signs for this in two places which Chapman abbreviates as:'9 1) impossibility of meditating, no pleasure in using the imagination, delight in being alone and waiting lovingly upon God;3° and 2) dryness, without.comfort either in God or in creatures, painful anxiety as to fervor, inability to meditate.3' John of the Cross also discusses the transition at length in Stanza 3 of the Living Flame of Love, but there he seems content with the inability to meditate, and his atten-tion is very much on the director.3' John's teaching is thus summarized by Chapman: . Many persons pass long years., when they cannot meditate, and yet are afraid to contemplate; and the signs are less easy to recognize. They have tried methods, one after another, they have tried reading and pondering, and then reading again (a good way of keeping off distraction); alas, perhaps they have almost given up mental prayer in despair . They do not feel urged by a frequent thought of God, nor do they dare say that they have a disgust of creatures. On the contrary they have found the spiritual life so dry that they have felt thrown upon creatures for consolations., they have imagined themselves to be going back because they have no devotion, no "feelings"; and perhaps they are really going back, since they have not learned the right path forward. But they have the essential marks., for they cannot meditate--it is a physical im-possibility . They are able to think out a subject, to work out a sermon., but they feel such considerations are not prayer. They want to unite themselves with God, not reason about what he has done for them or what they have to do for him.~ If things are anything like what Chapman describes here, certainly ex-perimentation is in order. The retreatant should be encouraged at least to try some quiet times, times of waiting or listening. Later I will mention some reading material especially for those who may have given up prayer, which may also be useful. Chapman mentions the possibility of an interim period: There is sometimes a period when meditation is sometimes possible, sometimes not. In this case use meditation whenever possible. This state will not last long.~' If the experimentation shows some signs that tfiis is the right direction to go, the material we gave above for the developed contemplative should apply. I suppose one should mention the possibility and danger of someone out of pride claiming that the contemplative way is his or her way. It could happen. ~9 0p. cit., p.287. ~o TheAscent of Mt. Carmel, Bk. 2, ch. 13, Works, p. 140 ff. ~ The Dark Night of the Soul. Bk. I, ch. 9, Works, p. 313 ff. ~2 Works, p. 620 ff. ~ Chapman, op. ~it., p. 287 f. ~' Chapman, op. cit., p. 289. St. John of the Cross agrees with this: Ascent, Bk. 2, oh. 15, Works, 148. 178 / Review for Religious, Volume 40, 1981/2 If it does, questions of humility, obedience and charity should help to suitable discernment. But in the prayer culture of more recent times, the preponderant influence has not been to make false contemplatives but to give the impression that there is no such thing as contemplation. Resuming Prayer Again Ernest Larkin speaks of the beginning of contemplation: This initial con, templauon ~s at first so tenuous and delicate that it would go undetected without the outside assurance of a spiritual director." Often, of course, there is no spiritual director to give that assurance. And without it, many lose their way in prayer. This has a special element of tragedy about it: the opportunity for growth has become the occasion for slipping backward. If a retreatant has a sense at the beginning of the retreat that "it's not go-ing to work," he may actually be experiencing this crisis. If he reports that there has been no regular prayer for a long time lately, especially if there was once a tithe when prayer seemed to mean Presence, this may indicate that ~he invitation io contemplation has been missed. Certainly a review of the retreat-ant's history of prayer is in order. I like very much Chapman's "Pray as you can and don't try to pray as you can't." A friend has turned it around a bit: "If you are persevering in prayer, you are probably praying at least close to the way you should." A prolonged attempt ,to keep prayer up when one is not praying in the way one should will not work. What does this all add up to? Hope, I think. If a retreatant has not been praying, first try to explore and find the prayer that is best for this one now. There is a chance you have a contemplative on your hands who just needs to be aimed right. As to beginning afresh, or where you left off, I don't think you have any choice! You simply have to begin wherever you find yourself. Make any acts you want to make and feel you ought to make; but do not force yourself into feelings of any kind.J~ The exploration may include some attempts at discursive prayer--but not pushed too hard. The whole atmosphere ought to be "Lord teach us to pray";" and the expectation that the Lord will confirm the right way of prayer by his Presence, even if most obscurely. If the results seem to indicate that the way of contemplation is right for this retreatant, the material presented above should prove again useful. A retreat director who has helped a retreatant who has ceased to pray to find his way again has done an excellent Ernest E. Larkin, O. Carm., 7~he Way, 1974, p. 14. Chapman, op. cit., p. 53. One might offer some readings. See the bibliography at the end of this article. The Retreat Director and the Contemplative / 179 thing. Perhaps tied up with the syndrome of laying prayer aside is a kind of par-tial laying it down: "I can't pray for more than a half hour"; "Centering works for me for twenty minutes." Implicit in such statements seems to be a theory of prayer that says it ought to be easy or feel nice, or be successful. Many of the quotations we have given thus far show that prayer is a work of faith, and that it is purifying and often most difficult. We can add another: You are on the lookout for "consolation," merely because you still imagine that you are not serving God properly when you are in dryness. Make up your mind once for all that dryness is best, and you will find that you are frightened at having anything else! Em-brace aridities and distractions and temptations, and you will find you love to be in ~ darkness, and that there is a supersensible light that is simply extinguished by consola-tion!~ a Those, then, who claim that only short periods of prayer work need in-struction: How long to I~ray. One thinks of one full hotir daily . St. Peter of Alcantara says, "When the time is too short, it is passed in unloading the imagination and in bringing the heart under control; just at the moment when we are ready and ought to be beginning., we stop it . It would seem that the more active and distracting our daily life is, the more need there is of a full hour of "relaxing, coming to rest in God". We . need the~daily "healing of soul" and "opening to the Spirit" in quiet and silence if we lead a busy life . In view of all this, one would not advocate the practice of having two separate periods of thirty minutes each, instead of one full hour at one time.~9 But if centering prayer (rightly understood, this is just another name for the contemplation we have been talking about) is right, don't try to prolong it by discursive prayer. Rather persevere ,in silent faithful waiting. Chapman, op. cit., p. 99. James Borst, M.H.M., A Method of Contemplative Prayer, Asian Trading Corp., Bombay, 1973, p. 25. SOME REFERENCES FOR READING What I present here will not be systematic, mainly what has helped me. In some cases I will give more background, iri others less. Throughout the text of this article, I have carefully suppressed any references to "dark nights" or to "mysticism," lest anyone be scared away. Sooner or later it has to come out. It can't be avoided in these references to the literature. But maybe it won't sound so bad now. Dom John Chapman, O.S.B., Spiritual Letters, first published 1935, Sheed and Ward, London. An insert in my copy says "distributed in the United States by Christian Classics, 205 Willis Street, Westminster, Md. 21157, though I believe it may be found in many bookstores. 180 / Review for Religious, Volume 40, 1981/2 This is obviously one of my favorites. Chapman, a convert, died in 1932. His letters are almost exclusively to those whose prayer seems to be contemplative and his advice is very much down to earth, In appendices there are two special essays: "Contemplative Prayer, a Few Simple Rules" and "What is Mysiicism?" St. John of the Cross, Collected Works, translated by Kieran Kavanaugh, O.C.D., and Otilio Rodriguez, O.C.D., Institute of Carmelite Studies, Washington, D.C., 1979. Many have felt that John of the Cross would be too difficult. He is actually writing for beginners and is much con-cerned with the transition from discursive prayer to contemplation. This transition, the failure of mind and imagination to be prayer, is what he calls the Dark Night of the Senses. It seems unfor-tunate that the term "dark night" is used so casually to mean any difficulty in prayer or the spiritual life and at the same time so little attention is given to its real meaning for St. John. The most useful sections of his writings in connection with the problems we have been discuss-ing are in the Ascent of Mr. Carmel. Ch. 13, 14, 15 of Book II (Works, p. 140 ff.); in The Dark Night of the.Soul, Book I, Ch. 8 to about 13 (Works, p. 311 ff.); in The Living Flame ~fLove, Stanza 3, 27 ff. (Works, p. 620 ff.). In this last section he has some unkind words about spiritual directors he has known. Leonard Boase, S.J., The Prayer of Faith, Our Sunday Visitor, Huntington, IN, 1975. This is the second revision of a gem that first appeared in 1950, published then by the London Apostleship of Prayer. It is surprising in how many libraries you may find it--a testimony of how its worth was recognized. This book is aimed at someone who is having difficulty in prayer precisely bgcause discursive prayer is failing. It is beautifully written. M. Eugene Boylan, D(fficulties in Mental Prayer; M.H. Gill and Son, Ltd.,Dublin, 1944. This used.to scare me. The title's reference to mental prayer suggested "more techniques for medita-tion." Actually, in purpose it is much like Boase. One chapter toward the end is "The Prayer of Faith." Jean Pierre de Caussade, S.J., On Prayer, trans, by Algar Thorold, Benziger, New York, NY, 1931. The introduction is by Abbot Chapman. In this work, de Caussade reduces to a kind of catechism Bossuet's work on Quietism. The first part of the book is on th6 errors of Quietism, and if it exaggerates the actual intent of the Quietists, at least it shows what was condemned in the name of Quietism. I found it useful. Sometimes it seems that a fear of Quietism may be operative in keeping prayer very active. The second part of the book (sometimes printed by itself) helps one grow toward simplicity in prayer--still in the form of question and answer. James Borst, M.H.M., A Method of Contemplative Prayer, Asian Trading Corporation, Bom-bay, India, 1973. The sixth edition is the one I have. The preface to the fifth edition is dated 1975. The foreword is by Abhiskiktananda, known to many by his own book on prayer. Despite the remoteness of the publisher, I believe this is quite available in good .religious book stores. It is hardly more than a pamphlet, 62 pages. Fr. Borst is a member of the charismatic movement in In-dia, but the book is all on contemplation. It is an excellent "how to do" introduction. The Cloud of Unknowing, anonymous 14th century English writer, Doubleday Image, Garden City, N.Y., 1973. A classic on the subject of contemplation. The editor is William Johnston, S.J. The Book of Privy Counseling by the same unknown author is included in the Image edition, as well as cross references to the works of St. John of the Cross. M. Basil Pennington, O.C.S.O., Daily We Touch Him, Practical Religious Experienc(s, Double-day and Company, Inc. Garden City, NY, 1977; and Abbot Thomas Keating, O.C.S.O., M. Basil Pennington, O.C.S.O., and Thomas E. Clarke, S.J., Finding Grace at the Center, St. Bede Publications, Still Run, MA, 1978. Both these books are introductions to "centering prayer"--the title taken from Merton and the technique from the Cloud of Unknowing. There is considerable overlap between the two books, Pennington's contribution to the second matching much of what he says in the first. As I read it, those proposing centering prayer seem to take it as a The Retreat Director and the Contemplative / 181 method anyone might use any time, while John of the Cross says there is a time and there are signs when to begin and that you then never lay it aside. Of course, many today may be prepared for contemplation who simply have not known it and these books could help them. Anthony de Mello, S.J., Sadhana: A Way to God, The Institute of Jesuit Sources, St. Louis, MO, 1978. The book bears a subtitle: Christian Exercises in Eastern Form. Ft. De Mello is an Indian Jesuit in whom east and west might meet. Exercises in awareness open one to a quiet that makes contemplation possible. Later sections take up prayer and fantasy, devotion. In a certain way, the book's structure seems backward in the light of John of the Cross' teaching. William Johnston, S.J., Silent Music, The Science of Meditation, Harper and Row, New York, 1974; The Inner Eye of Love, Mysticism and Religion, Harper and Row, New York, NY, 1978. The first of these surveys meditation (taken in its widest sense, as one says "Zen meditation") east and west. Ft. Johnston, with a degree in mystical theology and years of residence in Japan, is singularly qualified. Silent Music among other things, gives some reports on scientific ex-periments in the altered states of consciousness associated with meditation. Later sections deal with questions of healing and intimacy and their relation to meditation. The Inner Eye is an essay in the contemporary theology of mysticism, not limited to Christian mysticism. Thomas H. Green, S.J., When the Well Runs Dry, Prayer Beyond t.he Beginnings, Ave Maria Press, Notre Dame, IN, 1979. This recent book I met only after finishing this article. Ft. Green draws much from St. Theresa as well as John of the Cross. It should be very helpful for many. Invitation Come, Master Harper, Play my life, Gliding fingers down the dream strings Dancing 'long undreamed of paths Not bound by frame of wood or thought. Blend the patters and the pitches with the peace of new creation And the death of all I know, 'Til new sounds, unsounded still, reverberate through all ! am and i am played unto the end. Then touch my strings to stop them, And when the echoes fade, In this last silence Let the infinite variations of Your own theme begin. Sister Linda Karas, RSM Religious Consultation Center Dallas, PA 18612 When You Can't Pray: Removing Obstacles to Prayer Mary C. Coelho Mary Coelho is coordinator of the program in spiritual direction at the Center for Christian Spirituality; General Theological Seminary. She resides at 800 Riverside Drive, Apt. 7C; New York, NY 10032. For Christians, prayer is the route to the inner way, the treasure in the field. Yet many Christians find they can't pray. Feelings of anger, inadequacy, impatience--and perhaps abandonment--arise from our frustration in prayer. We cannot understand our frustration in the light of the promise that we are continually sought by God. If God seeks us and we try to seek God, what happens to frustrate a meeting? If the soul is naturally Christian, shouldn't the desire of our heart for communion with God issue naturally in the fulfill-ment of that desire? What goes awry? We know the path is arduous and the gate is narrow, but we doubt if we are even on the path. Merely delineating some of the obstacles to prayer can help us find our way on the early stages of the path. When we do this, we become less discouraged simply because identifying and recognizing the obstacles means we are aware bf the cause of our difficulties with prayer. We no longer project our frustration and failure into anger and disbelief while we remain immobile and unchanging. We can take responsibility for the obstacles and cooperate in their removal. Thus a process of identification of internal obstacles to prayer can be a source of help toward growth in prayer. Prayer is our response when we have found ourselves possessed and sought by God on some occasion in our life. Our beginning to seek God is difficult and tortured, yet it is one which we are irresistibly drawn to make. William Blake's words, "We are put on earth for a little space that we may learn to 182 When You Can't Pray / 183 bear the beams of love" strikingly state this fundamental invitation to human beings to respond to God. But we find it hard to be open to these beams of love. Part of the response of prayer is concerned with the changes necessary in order for us to become less resistant to and less afraid of the "beams of love." This quiet openness to change is related to the Christian tradition of the "prayer of the heart." Thomas Merton describes it as "a way of keeping oneself in the presence of God and of reality, rooted in one's inner truth.'" Merton's insistence on being rooted in one's inner truth shows that learning to bear the "beams of love" involves a deep form of self-knowledge. We have to be willing to face the negative as well as the positive elements which we find in our inner selves. The obstacles to prayer we are going to identify and describe here primarily revolve around failure in self-knowledge and the fear and resistance we often produce to obscure our inner depths. The beams of love which bear witness to the priority and initiative of God encourage us to face our resistance and frustration with hope. God is working in us at depths beyond our comprehension. We begin then with the trust that God's love is greater than our failure, however deep that may be. Paradoxically, it is the very activity of God's love in us which uncovers our resistances and invites us to acknowledge them. When we do that, the resistances begin to lose their power, Indeed the whole process is one of recognition of the obstacle, repentance, and purgation. The only justification for this apparently negative activity, which we so resist, is that we may more and more be available to the energies of love working in us. St. Augustine wrote, "We come to God by love and not by navigation." Isn't our intention to describe obstacles to prayer an attempt at navigation? Augustine gives priority to the love which is always drawing us rather than to the techniques of ndvigation which we wish to employ to bring us to our destination. We:may suspect that our struggles with the obstacles to prayer are only an attempt at Pelagian navigation and an attempt to control the whole adventure of prayer. But navigation can be of a cooperative nature and not the fixing of a forced course to a predetermined destination. What may look like navigation on our part is in reality dependent i)n the love of Goal already working in us. It is this very love which encourages us .to enter the struggle to be free to bear the beams of love. It is this very love which enables and en-courages us to be navigators in relation to the internal obstacles to prayer. The journey inward is not primarily accomplished by our own efforts: it is rather a double search. In prayer we seek God as our response to knowing that God seeks and loves us. We are invited to collaborate with the creative God who calls'us to b~ecome pilgrims in the land of our interior depths. We are ready now to look at some obstacles to prayer in some detail. These obstacles include our woundedness, our fear of darkness in ourselves, our Thomas Mert0n, Contemplative Prayer (New York, Herder and Herder, 1969), p. 24. 184 / Review for Religious, Volume 40, 1981/2 need to achieve, our lack of patience, our lack of gratitude, and our failure to trust our inner longing for God. Our Woundedness One reason for frustration in prayer, for our failure to collaborate with the love of God, is our woundedness. We feel rejected, unwanted, unloved. We believe that we have not been loved sufficiently in the past. This has been so painful an experience that we dare not risk accepting the vulnerability which love demands. As one Christian has written, "And because our need to be loved and to give love is so deep and central, to be denied this makes us angry beyond the conscious knowing, and an angry person consciously or un-consciously is tempted to destroy, to kill and often does. Most people in the world are deeply angry.''2 Our often unconscious devices for protecting us from further wounds tend to cut us off from God in spite of an avowed con-scious desire to be open to his love and a belief in his graciousness. Likewise anger, often deep and unconscious, can generate an energy which pervades our whole being and thus deflects our attention away f~om God's healing presence. A wounded person may find it actually impossible to allow himself or herself to be open and vulnerable. What are we to do in the face of such an impasse? Surely it is impossible to make ourselves suddenly open and vulner-able so that love can work more effectively in us and through us. Are there any ways of navigating in the face of our woundedness? Although we feel unloved and rejected, we will discover thereare some people who care about us, enjoy us and even love us. If we begin, however tentative-ly, to risk trusting this care and love, we will find the pressure to run away-- either physically, or in the myriad of small ways by which we shut off personal involvement--greatly diminished. When we begin consciously to admit our desire and need to be with certain people, we will also accept this desire and need and act on them. We do this in the face of knowing that the care and love offered by others will also be wounded and imperfect, and that we will un-doubtedly be hurt again. Reaching out to others in spite of our woundedness will often mean finding new friends or deepening our trust and availability to a spouse, an old friend, a priest, a teacher, or a spiritual director. Opening ourselves to the love of others is comparable, on a psychological level, to opening ourselves to God, who reveals himself as One who knows what it is to be wounded. Not only do we need to allow others to love us and care for us as we are, we also need to to do the same for ourselves, especially our wounded parts. As an area of woundedness within us is made conscious, we need to accept it, acknowledge it and let it be part of us. This involves a deep self-acceptance. Gordon Cosby, "The Invisible World," Faith at Work, March, 1976, p. 6. When You Can't Pray / 185 Sister Rachel Hosmer describes3 praying in a chapel where she felt secure, separated from noise and distraction in the building and separated from her own unhappiness and loneliness in a community. But she realized she did not want this separate, safe place. She writes, "From then on I began to realize that I had to go down to the roots of my own life, where lives a small, rebellious, treacherous, wounded, tear-stained child. I had to encounter her gently, lovingly, take her in my arms, comfort her, listen to her, share with her." Such recognition and gentle acceptance of our woundedness allows us to drop the barriers that protected our woundedness. These are the same pro-tective barriers that prevent our vulnerability in prayer. Accepting our woundedness means we can move closer to rootedness in our inner truth and that we can better live in the presence of God and reality. Fear of Darkness in Ourselves Another reason for disappointment in prayer related to Our woundedness is our fear of the darkness in ourselves. On encountering darkness in ourselves, we may have tried to deny its existence or distract ourselves from looking at it further. If we choose to avoid our own darkness we are also choosing to withdraw from any deep involvement with prayer. True prayer will not allow us either to deny our darknesses nor be seduced by distraction. We have no choice but to come back to the darkness if we are to learn to pray. And u~ually our darknesses are thrown into consciousness in such a way that we can't possibly avoid them anyway. By coming upon darkness in ourselves, I mean meeting deep anger, empti-ness, loneliness, guilt, fear, excessive pride, a sense of failure to live up to ideals, a recognition of helplessness before some desire or habit, a recognition of not truly living, or the sense of living a lie--to name a few! Closing off en-counter with these aspects of our personality will not be replaced by light, but by a gray world in which God is distant and detached.' Encounter with darkness in ourselves is an essential element of true prayer. It is part of the movement towards true light. Meeting darkness in ourselves is not a reason for failure in prayer. It is an early stage of prayer. It becomes an obstacle if we fail to acknowledge it or attempt to hide from it. Once an aspect of personal darkness has been seen and acknowledged, how can we navigate in relationship to it? We need to trust that through it and beyond it, new life will emerge inus. This trust is based on the faith that God is already working in us, calling us to wholeness. We need to trust that the darkness will lose its Power and that we will be sustained in our struggle with ~ Sr. Rachel Hosmer, New Principles for Christian Spirituality (Center for Christian Spirituality, General Theological Seminary, 175 Ninth Avenue, New York 10011), 13. 23. ' William J. Connolly, S.J. "Experiences of Darkness in Directed Retreats," REviEw RELIGIOUS VOI. 33 1974, p. 611. 186 / Review.for Religious, Volume 40, 1981/2 it. Nor dare we give the excuse that it is inappropriate to concentrate on gloomy things. Conscious work with darkness in ourselves may necessitate the finding of professional help because the obstacle to prayer may have deep roots in our character. A basic confidence in facing darkness is found in the paschal rhythm of the Christian life, the passage from death to life in Christ and our entry into that drama places all our struggles in a wider and healing context. Conscious encounter with darkness can be the beginning of the dissolution of the power of ~hat darkness, although it is hard to believe that could be true on first encounter with it. We realize it has been a dominant, determining force in our lives and we feel caught, defeated, and totally determined .by it. But the initial step of consciousness of the darkness is of critical importance. We were previously unaware of the darkness and it held sway in our lives free-ly and unbeknownst to us. By acknowledging and facing the guilt, the fear or the loneliness, the darkness no longer has an unchallenged freedom to operate in our lives. And as we face the darkness, we find that ,the king has no clothes." There is a gradual shift in our self understanding which involves the growth and emergence of new life and wholeness. However painful and slow this may be, the facing of our darkness is an essential task. To avoid darkness is to do so at the price of living in shallowness and unreality. Willingness to face and deal with darkness, instead of denying it and hiding it, is one of the clearest indications that our own reali-ty, rather than an idealized concept of ourselves, has entered into the dialogue to which God is always calling us. Usually the busy round of normal daily demands prevents buried parts of ourselves from becoming conscious. In fact we often consciously and ~uncon-sciously pattern our lives precisely to hide from the truth about ourselves and to maintain a false, idealized image that we have carefully constructed. Often a weekend retreat or a longer period of silence is the occasion of a sudden breaking of this image, when an aspect of darkness is allowed to come to the surface. For this reason, retreats and other ways of breaking tlie daily patt.ern of demands, are essential if we are to move beyond disappointment in prayer. Need to Achieve Many of us have a high need to achieve. A person with a high need to achieve as a wiry of earning identity and self-esteem will try to make prayer an achievement. But he will inevitably be disappointed when trying to turn prayer into a performance. This is because a great deal of achievement in our culture depends on a willful manipulation of life by our conscious ~elves whereas prayer involves an open availability to life and a desire not to do our ego-will but the will of God. The failure of attempts to pray by sheer effort is.a crucial event for the would-be "achiever" which must be recognized and faced honestly. We approach prayer with the same attitudes with which we approach the Whbn You Can "t Pray /A 87 rest of life.~ We aren't different people when we pray, although we would like to think otherwise. Many of the carefully acquired manipulative skills we have learned to earn a place in life, to be "successful," in reality impede our open-ness to the totality of life as it is. The methods of consulting experts, strenuously learning the latest or oldest method of meditation or prayer, reading all the books, while not unimportant, will not "work" if the informa-tion is applied in a willful, controlling, achievement-oriented way. How does the achiever who has failed at praying continue from the point of his failure? God's hiddenness to him could drive him to ask hard questions and then to abandon his achieving ways, since they don't work anyway! Our own aggressiveness and desire to control and manipulate are systematically humiliated as we begin to face the realization that what matters most in life is not at the service of our achieving devices. The very frustration and fail~re are teaching us to learn and try other modes of being and to undermine our view of life as being validated only by achievement. What aspects of the human being are more receptive to God's love? Learn-ing to listen, to hear, to be passive and receptive, to wait and be patient, to trust intuition, these are qualities most often associated with the feminine side of our life. It takes a !ong time for both male and female achievers to learn and to trusi these qualities of our being. Yet it is through the receptive, feminine side of life that we can learn to pray and know God. Unfortunately it often seems to take an occasion of helplessness to recognize the importance of the so-called feminine side of our personality. This occasion may be serious ill-ness, admission Of alcoholism, death of a beloved person, loss of work or the dissolution of an important intimate relationship. . The feminine aspects of personality, however, can be slowly nourished by a va.riety of means. For example by meditative listening to scripture we learn to let scripture address us personally. This depends on a receptive openness find a capacity to listen. Listening to dreams, which come to us from another world beyond our control, can be of essential importance in a growing con-sciousness of the restrictedness and narrowness of the confines of the con-scious, achieving personality. In the give and take of friendship or in marriage we slowly learn to let go of our willful ordering of the other person's life and gradually accept the unique-nes~ and otherness of the friend or spouse with their mixture of strengths and weaknesses, beauty.and ugliness. Participation in a small group, as a "house church," prayer group, therapy group or group for spiritual direction, gradually instructs us in the capacity to relate to life in nonachieving ways. A group has a life of its own, so that living and sharing in its life invites us to participate in a larger life outside ~ William J. Connolly S.J. "Disappointment in Prayer: Prelude to Growth?" REVIEW FOR RELIGIOUS Vol. 32, 1973, p. 557. "188 / Review for Religious, Volume 40, 1981/2 our narrowly limited consciouness. Some typesof movement and dance, painting, walks in nature are means for some people to learn to drop their aggressive and manipulative ways. All of these may lead us to a humility before life which calls us to live more prayer-fully in it. Lack of Personal Freedom We have just described the "need to achieve" as a pattern of behavior that may cause disappointment in prayer. This is a specific example of a larger problem that blocks our prayer. We are disappointed in prayer because we obstinately cling to false or narrow and unexamined conscious goals, opin-ions, atntudes and feelings. We all do this to some degree and we need to learn to detect the ways in which we unconsciously narrow our lives. William Con-nolly writes: "The person who is controlled by fear, by anger, by a fixed idea of his or her futur.e, finds himself or herself incapable of more than superficial prayer. When a person begins to be freed of that control, he becomes capable of deeper prayer.''6 The detection and unearth.ing of our narrow and unexamined conscious goals and opinions, attitudes and feelings is a slow and difficult process. We are so wedded to them and convinced of their correctness, or so take them for granted, that they are not even a subject of our consideration. How then can we detect them? Often the truth we most need to ponder is initially unattrac-tive. We resist it. It bothers us and even repels us. This is a clue to'look again. The more there is at stake emotionally in some idea, proposal or change of the way of doing things, the more we can be sure it deserves our careful attention to detect the causes of our alarm. Or we may observe that we strongly dislike someone who never did us any harm. We should suspect they have qualities and patterns of being that we also have, but have rejected in ourselves, losing conscious awareness of them. But we can gradually become aware of some of the constrictions in our personality and our ways of being so that we are more available to the divine freedom. As we consciously acknowledge these con-strictions we are freer to act out of love and caring. God does not force our behavior, but a personality that is more self-accepting and freer is more available to act out of God's love. A person with a raw, unguarded immediacy to God and to life is moving towards freedom to live and love. Lack of Patience Another reason for disappointment in prayer may be an unwillingness to be patient with ourselves and with the process of learning to pray. Advice to "be patient" sounds like something you sa.y in the absence of any more specific help. It is especially difficult for Americans who believe, although William J. Connolly S.J. "Freedom and Prayer in Directed Retreats," REVIEW FOR RELIGIOUS, Vol. 32, 1973, p. 1359. When You Can't Pray with diminishing confidence, that, with some effort, discipline and extra work, we can get what we want. I hate to write it, American that I am, and I have learned it the hard way, but I believe that an unwillingness to wait and to be patient is a reason for disappointment in prayer. It is honest, sound advice. The necessity to be patient and wait does not mean that we become passive and listless. Nor does it mean that we are to be patient about all aspects of life. If the landlord doesn't give you heat, you should not be patient about that. But in relation to prayer, advice to be patient is an honest recognition that the transformation of our person by grace toward wholeness is a slow process. The education and training. (ascesis) of our person to be available to God's love is slow. Even the sudden gifts of moments of grace do not preclude the slow, gradual process of sanctification. Time, clocktime, is notof the essence. There are no shortcuts or tricks in the life of prayer. When Friedrich yon Hugel was eighteen, he was advised by the Dominican priest, Raymond Hocking "You want to grow in virtue, to serve God, to love Christ? Well you will grow in and attain these things if you will make them a slow and sure, and utterly real, mountainstep plod and ascent, willing to have to camp for week.s in spiritual desolation, darkness and emptiness at different ~tages in your march and growth. All demand for constant light, all attempt at eliminating or minimizing the cross and trial, is so much folly or puerile trifling.''7 Lack of Gratitude At times our feeling of disappointment in prayer may resultfrom a failure to celebrate and be grateful for the grace and gifts and strength we do,receive in our daily lives and in prayer. Unfortunately it seems easier to focus on our struggles and to suffer than ~to celebrate and enjoy changes in the quality.of our life or that of our neighor. Small changes of heart, a sense of being reconverted, and simple acts of love seem fragile and transient in the face of major human dislocations. We need to sing more, if we sing, or dance more, if we dance, in order to sustain our celebration of life. We need the ability to be carefree, to disregard appearances, to relax and laugh at the world and ourselves. These are all ~ways of being grateful and saying "yes" to life. Douglas Steere often says in his retreats t.hat he doesn't know. of a better way to enter prayer than through gratitude. Lack of Obedience in Small Things We proudly look for some major insight or a profound illumination or a clear call to an exciting, life-transforming project. However much to be treasured; such desires are often more a need of the ego than a readiness to Bernard Hollard, ed., Selected Letters ofFriedrich von Hugel (London, Dent, 1927), p. 266. 190 / Review for Religious, Volume 40, 1981/2 allow such experiences to transform and shape our lives. It' is "the slow mountainstep plod" that does transform us. Failure to carry out small acts of love and caring and to integrate in our lives insights we have received, are what can effectively block us. "It is clearly absurd to be pining for some grand revelation of God's will while we are refusing to attend to this or that small beginning of a revelation that is already unmistakably before us. It may only be 'something telling us' as we say, that I am not using my money as I thought--not holding it in steward-ship. It may be a recurrent doubt about the strict honesty of some habitual practice. It may be an uncomfortable feeling about a certain indulgence I have been allowing myself.''8 We can learn to celebrate and savor small acts of devotion and to do them with joy. Unwillingness to Be a Beginner Another obstacle may be the unwillingness to be a beginner in prayer and meditation. We need to be perfectly content to be a beginner, to experience ourselves as one who has little or no capacity to pray and has a desperate need to learn the bare rudiments. This may be in spite of long involvement in the Church, and in spite of highly developed capacities and talents in other areas. Those who think they know from the beginning will never in fact come to know anything. In a way we will never be anythng else but beginners all of our life. Our ego consciousness is always a beginner in relation to God because itis not out of its ways of relating to life that we know God. o Failure to Trust Our Inner Longing for God Learning to pray depends on an inner knowledge that it is worthwhile. Otherwise our attempts to pray will be experienced as too laborious and dif-ficult. The inner knowledge of our need to pray may be within us, but we are listening to other voices, particularly the voices of a secular culture. Clamor-ing voices within and without drown out our desire to know God and we organize our lives around the other demands. By comparison to the seeming importance of the other demands our desire to pray seems too tenuous, un-proven- simply not worth it. So we need to learn to trust and live out of our deepest inner desire. Sometimes to avoid trusting experiences of the heart, we demand a rational, causal explanation by some authority in society. This serves to make the claim of these experiences more manageable, in our control. But Pascal wrote that the heart may have reasons that the mind knows not of. A rational explanation serves to deny the uniqueness of our spiritual life and allows us to shed that uniqueness along with our particular personal history, our gifts and our responsibilities. Complete rational knowledge is possible only of things, John Baillie, The Idea of Revelation in Recent Thought (New York, Columbia University Press, 1956). When You Can't Pray / 191 not persons.9 We must allow ourselves the fact of not totally understanding our experiences and to live and love and affirm life in the midst of our not-understanding. We are called to fall in love with life, not just to try to under-stand it. Brother Roger, founder of the Taize community, speaks to the problem of our demand to understand. He writes "A set, juridical mentality was a feature of ancient Rome, and it was handed down to all of Western Christianity. It left us ill-prepared for contemplation, the culmination of the inner life. In contrast, Eastern Christianity is still today rich in lives centered on just this reality. When the mind is less concerned with defining how we know God and what we know of him, there is more room available in which to adore him.'''° A friend once described in careful and loving detail the experiences and events of a week-long retreat. The week had been profoundly important to him and included a number of unexpected, new experiences. It involved feel-ing called and directed to seek out specific individuals particularly needing love and attention. After the retreat he said he spent two years trying to ex-plain or discredit the experiences and to find descriptions of comparable events in the Bible or elsewhere in religious literature. "Experiences had to be manageable and understandable." But finally by telling the story of the retreat, sparing no detail, he was letting the experie.nces speak for themselves, not finally understood but accepted and celebrated for their life-transforming quality. He came to trust his own inner knowledge of the peculiar importance of the retreat experiences. It is common for people to have a'sense of restlessness and an awareness from past experiences of God or from knowledge of scripture, that their pres-ent way of living narrows life unhecessarily. The ego must give consent to this inner knowledge if the soul is to grow and bloom by God's grace. Conclusion A number of the Obstacles to prayer circle around our proclivity to see our-selves as a static, firmly established, already, attained ego-self that needs only to be perfected. Facing a number of the, obstacles just described involves recognizing, as Thomas Merton writes," that we are a "nothing," a "possibility'i in which the gift of creative freedom can realize itself by its response to the free gift of love and grace. We are invited to accept our "potentiality," Merton continues, as a gift and a commission, as a trust to be used--as a "talent" in the language of the parables. It is through prayer and the profound transformation of personality that it involves that our "possibility" may become a living reality. " Erich Fromm, "Man ls Not a Thing," Saturday Review of Literature, March 16, 1957, p. 10. ,o Br. Roger Schutz, Living Today for God (Mowbrays, Oxford, England), "Life in Ourselves," p. 18. " Thomas Merton, "The Spiritual Father in the Desert Tradition," Cistercian Studies Ill, 4, 1968, pp. 13, 14. Suffering with the Humble Christ in Religious Life Martin R. Tripole, S.J. Father Tripole is Assistant Professor of Theology at St. Joseph's University, and iives in the Jesuit Community there, City Ave. at 54th St.; Philadelphia, PA,19131. Is there a place for suffering in religious life? Are people who vow themselves to poverty, chastity, and obedience really supposed to suffer as part of their religious commitment.? Before that question can be answered, it would first be necessary to investi-gate the place for suffering in Christian living as a whole; for religious life is a specification within the larger context. Suffering in Christian Living There was a time when it was commonly thought that Christians were sup-posed to suffer. One recalls the stereotyped remark supposedly made to the poor and underprivileged during the Industrial and post-Industrial Era: God wants you to be poor, he meets you in your suffering; accept your lot as an expression of love and place your sights on the kingdom of heaven. We all know Marx for his assessmefit of religion as the drug that pacifies the lot of the miserable. '~ In pre-Vatican II days, much of this kind Of thinking seemed still to be around. We were supposed to suffer because Jesus suffered; we were supposed to have it hard because Jesus had it hard. Aptly associated with that theology of suffering was the "work ethic" that made hard work a value just because it was hard. If we suffered from working hard, that was good because a good American was supposed to suffer from working hard. The post-Vatican II era seemed different--most notably among the 192 Suffering With the Humble Christ / 193 young. I can still recall fellow Jesuit scholastics in the late '60's discerning what we considered to be a new awareness of the implications of Jesus' resur-rection: had he not been raised from the dead, and should we not therefore share in his glory and the joy of his resurrection? The Church had dwelt too long on the suffering of Christ, we concluded. The emphasis should rather be placed on the resurrected Christ'. We had been redeemed, had we not? Why, then, should we dwell upon. suffering? It was time to show forth the new redemptive life won for us by the risen Christ. Along with this type of thinking went what seemed to be its logical conse-quence: the cult of the individual, the affirmation of the"I." It was Iwho had been redeemed. Jesus died so that I might be free and find fulfillment in my life. Things were of value insofar as they brought me personal fulfillment; they were a disvalue if they cramped my style. The concept of obedience needed to be changed: to be obedient now meant, first of all, to be true to myself and to my natural drive for fulfillment. That meant I had a primary obligation to realize my human potential. To deny myself was to frustrate my personal, human growth and to that extent was actually sinful. Superiors could no longer deny my basic human rights without violating the natural law. Since to destroy oneself is never permissible, so was it deemed unacceptable for a superior ever to ask me to go against my need to be fulfilled. Obedience, therefore, had to mean primarily obedience to myself and my natural drive for personal fulfillment, and only secondarily response to the wishes of anotherwand this only when his wishes were compatible with my goals. Since the resurrection of Christ meant birth to a new life, a life of personal fulfillment in God, God was now to be found in my drive to be fulfilled. Under these circumstances, suffering becomes an evil because it thwarts that drive. It is therefore not .'.6.nly to be avoided, but also to be u~rooted from life. Thus, to inflict suffering or to ask someone to do something that caused suf-fering became a basically unchristian act. The role of su.'ffering had been suitably removed from Christian piety. It had been replaced by the right to fulfillment in life. Such was a common theology not a few, years ago. The fact is, however, that the whole matter of the relationship of suffering to Christian living and the place of suffering in religious life must be reexamined and more carefully analyzed. Because I am a Jesuit, and my experience and training allow me to speak of religious life only as a Jesuit, I shall confin~ my examination of the .character of religious living to a discussio~ of the spirituality of St. Ignatius. However, since the basic principles of religious living seem common to most forms of religious life, and sinc+ Ignatian spirituality has had wide influence in religious thought beyond the lives of Jesuits, such an approach will be of in-terest to many religious today. I shall, therefore, first briefly examine the more fundamental question of the nature of Christian living in general, and then see religious life as understood by St. Ignatius as a specification within that larger area. 194 / Review for Religious, Volume 40, 1981/2 Role of Suffering in Jesus' Teaching We can posit the existence of at least two levels of pr?clamation in the New Testament: that of Jesus and that of the first generation of Christians. Though' exegetes tell us there is never a time when the message of Christ is not filtered to us through the eyes of the early Church, this does not rule out the possibility of discerning the original proclamation of Jesus. Indeed, a fuller study of the whole matter reveals the early Church always understood its func-tion to develop, at the same time as it remained faithful to the original procla-mation of the message of Jesus. The Church also related the message of Jesus to its own problems and needs, much as the Church continues to do today. The upshot of all this is that we are able to discern a theology of suffering in the Scriptures that is not only expanded upon by the early Church but is actually based on the teaching of Jesus himself. One of the clearest places where Jesus' theology of suffering is presented is in his three predictions of his passion and death found in each of the Synop-tics. There Jesus makes it clear that his role as messiah, in contradistinction to what the Jews had expected, was to suffer and die and rise from the dead. Jesus tells his disciples he has to suffer (Mk 8:31). The character of this suffer-ing is carefully delineated: it involves not only sheer physical (Mk 10:34), but also psychological suffering (Mk 8:31; see 14:34-36); moreover, it is manifested in a special way in his confrontation with leading spokesmen of his community, "the elders, the chief priests, and the scribes" (Mk 8:31) over the law of God, God's will for his people, the dispensation of his revelation to mankind, the road to salvation, the character of true discipleship of the Lord. In the long run, the more significant form of suffering in Christ's life was not simply endurance of physical paine but of political and theological oppositiofl to the revelation of God's will. The attacks of the Jewish leaders were not only attempts to thwart God's will, but also to stymie the freedom which would find its highest form in man's acceptance of Jesus' good news. Ultimately, therefore, it was in the area of the freedom of God's will toward man and the freedom of man to respond to God that the Jews were at odds with Jesus. His pain was that the Jewish leaders were not open to being free, but actually preferred to be enslaved--to themselves, to their own limited standards and values, to their desires to dominate and control their li~,es and the lives of the other members of the Jewish community. The teaching of the Beatitudes, a highpoint in Jesus' proclamation delineating the kind of lives his disciples will lead and the experiences they will undergo as his disciples, encapsulates the heart of Jesus' teaching on suffer-ing. There he states that the dis.ciple will surely suffer for dedicating himself to the principles for which Jesus stands (Mt 5:10). Most important for our later discussion is the fact that Jesus indicates that hisdisciples should be happy when being insulted and persecuted for following him (v. 11), forit is then that God takes his place at the side of the disciple (v. 9) and fhe disciple finds his place in God's kingdom (v. 10). Here again, Jesus makes it clear that anyone Suffering With the Humble Christ / 195 who makes the commitment to him and his teaching will find himself in oppo-sition to the world and its standards. In Jesus' disciples, the historical reenact-men~ of the suffering and death of Christ must take place before they can share in God's glory (vv. 9, 12). Suffering as Seen in the Early Church Paul's conception of a theology of suffering is rooted in that of Jesus. It is because Jesus suffered and died that Christians, as imitators of Christ, must also suffer and die. The Christian chooses to suffer with Christ so as to be attached and closely identified with Jesus. The basis for this is love for Jesus as the Son of God and Lord, but closely identified with this basis is the fact that Jesus suffered and died so that we might be free from the power of siffand death. Thus, the soteriological is never separated from the ontological for Paul. The importance of suffering with Christ also follows from the fact that only then can we share in his resurrection--not only after biological death, but even during our lives within history. For Paul, it is necessary to enter into the historical process contained within Jesus' own life, death, and resurrection: to suffer and die for the sake of others, so that they might have life. This translates into a life of service of others, even to the point of renouncing one's life totally for the sake of others. The concrete social and political implications of this insight were obvious to Paul: life is one of service through the ministry of spreading the good news, promoting reconciliation between man and God, opposing correctives or compromises to God's teaching, and responding to the temporal needs of others, such as caring for thee poor. One who proclaimed and lived by the teaching of Christ must expect, according to Paul, to come into conflict with worldly structures and be persecuted by them (2 Tm 3:12). It is by enduring in the midst of that conflict that one wins the right to inherit eternal glory (2 Co 4:17). To follow Christ means to have renounced the world and all that it stands for in opposition to Christ's teachings (Ga 5:24). That opposition means "constantly" to be "delivered to death for Jesus' sake, so that the life of Jesus may be revealed in our mortal flesh" (2 Co 4:11). Paul delivered himself to that death and life with joy (Col 1:24). It is in the context of his ministry of the gospel that Paul occasionally tells us of the physical, psychological and social forms of suffering he had to undergo: We are fools on Christ's account. Ah, but in Christ you are wise: We are the weak ones, you the strong! They honor you, while they sneer at us: Up to this very hour we go hungry and thirsty, poorly clad, roughly treated, wandering about homeless. We work hard at manual labor. When we are insulted we respond with a blessing. Persecution comes our way; we bear it patiently. We are slandered, and we try conciliation. We have become the world's refuse, the scum of all; that is the present state of affairs (l Co 4:10-13). On the contrary, in all that we do we strive to present ourselves as ministers of God, acting with patient endurance amid trials, difficulties, distresses, beatings, ira- 196 / Review for Religious, Volume 40, 1981/2 prisonments, and riots; as men familiar with hard work, sleepless nights, and fastings; conducting themselves with innocence, knowledge, and patience, in the Holy Spirit, in sincere love; as men with the message of truth and the power of God; wielding the weapons of righteousness with the right hand and left, whether honored or dishonored, spoken of well or ill. We are called imposters, yet we are truthful; nobodies who in fact are well-known; dead; sorrowful, though we are always rejoicing; poor, yet we enrich many. We seem to have nothing, yet every/thing is ours (2 Co 6:4-10). The writings of Peter and John also emphasize the importance of our suf-fering. with Christ. For Peter, suffering with Christ is cause for rejoicing. We are "happy" to be "insulted for the sake of Christ, for then God's Spirit in its glory has come to rest" on us (1 P 4:13-14). For John, Christian living in-volves the willingness to "lay down our lives for our brothers" in imitation of Christ who "laid down his life for us" (1 Jn 3:16). One who is a follower of Christ will experience his discipleship in his confrontation with the values of the world. He will "suffer in the world" (Jn 16:33) and be hated and rejected by the world (15:18-19), but he will find "courage" in that Christ has "over-come the world" (16:33). Suffering in the Spirituality of St. Ignatius The spirituality of St. Ignatius is remarkably biblical. Central to his thought is a theology of.suffering rooted in that of Jesus and the spirituality of the early Church, especially that of St. Paul. According to Ignatius, there was only one purpose in life: to dispose oneself completely to the praise and service of God: "Man is created to praise, reverence, and serve God our Lord, and by this means to save his soul.'" What that immediately implied for Ignatius was the uproi~ting and outlawing from one's life of any affection which would interfere with that praise and ser-vice. To be so disposed means applying to oneself what is commonly known as Ignatius' principle of indifference, whereby one prefers nothing in life except insofar as it contributes to the theocentric orientation of one's total being. Consequently as far as we are concerned, we should not prefer health to sickness, riches to poverty, honor to dishonor, a long life to a short life. [but only] what is more conducive to the end for which we were created (SE 23). That indifference in the service of God our Lord becomes more concretely defined by the beginning of the Second Week of the Exercises as acceding to the call of Christ to serve the Father in the establishment of his kingdom: "It is my will to conquer the whole world and all my enemies, and then to enter into the glory of my Father" (SE 95). Since the exercitant has by now uprooted any affection that would interfere with the proper disposition of his life, he is able to perceive the value of this goal, and is ready to respond. The response is the acceptance of t~e call to serve. But how precisely is the ' First Principle and Foundation in The Spiritual Exercises of St. Ignatius, tr. Louis J. Puhl, S.J. (Westminster, MD: Newman, 1951), n. 23. Hereafter SE and paragraph number. Suffering With the Humble Christ / 197 exercitant to serve? Ignatius provides no preconceived or metaphysical prin-ciples to determine the modus agendi. The sole norm is the imitation of Christ by sharing in the root experiences undergone by Christ in his public ministry. Imitation of Christ thus meanS, as it did for St. Paul, an identification with the person of Christ in his sufferings and death, so as eventually to share in his glory. The identification is never really with the glorified Christ except as the one who attains his glory through suffering. Christ tells the exercitant that "whoever wishes to join me in this enterprise must be willing to labor with me, that by following me in suffering, he may follow me in glory" (SE 95; italics added). The precise character of that suffering is two-fold: negatively, it means overcoming "sensuality and carnal and worldly love" in one's affective life; positively, it means "'bearing all wrongs and all abuses'and all poverty, both actual andspiritual"--provided there is no jeopardy to one's spirit of in-difference, i.e., only if the "Eternal Lord" desires this because it will con-tribute to his "greater service and praise" (SE 98). Ignatius is relentless in his attempts to drive home the idea that once the individual has become indifferent, service of Christ, though it remains the rubric under which all action is undertaken for the praise and glory of God~ at-tains its special character in the identification with Christ in suffering the blows of the human condition. With Christ as his standard-bearer, the exerci-tant is sent on a mission "throughout the whole world to spread His sacred doctrine." But this is made possible only by desiring "insults and contempt" (SE. 146) and by "bearing insults and wrongs" because one is thereby able to "imitate him [Christ] better" (SE 147). Indifference, once it becomes perfect, no longer means to be absolutely indifferent, but rather to be one with the suf-fering Christ. The highest class of men, according to Ignatius, "seek only to will and not will as God our Lord inspires them" (SE 155). They are urged to accept the highest form of spirituality, which for Ignatius means the "third kind of humility,." the humility which is most distinctive of his spirituality and gives it its noblest quality: This is the most perfect kind of humility. It consists in this. If we suppose the first and second kind attained, then whenever the praise and glory of God would be equally served, I desire and choose poverty with Christ poor, rather than riches, in order to im-itate and be in reality more like Christ our Lord; I choose insults with Christ loaded with them, rather than honors," I desire to be accounted as worthless and a fool for Christ, rather than to be esteemed as wise and prudent in this world. So Christ was treated before me (SE 167; italics added). The exercitant is instructed to beg our Lord to deign to choose him for this third kind of humility, which is higher and better, that he may the more imitate andserve him, provided equal praise and service be given to the Divine Majesty (SE 168; italics added). Not all exercitants would be expected to be able to cope with this third kind of humility, and so it is up to the retreat director to discern how far to go with the retreatant. But the Jesuit novice was normally to undergo a thirty-day 198 / Review for Religious, Volume 40, 1981/2 experience of the Spiritual Exercises with this third kind of humility as the in-tended summit of his new spiritual life. Ideally he is to accept this humility as his own, though if he be not yet able to do so, it becomes at least the end-goal and guiding principle of his life as a Jesuit. Obstacles to this goal are to be fought and overcome, it being pointedly noted that the exercitant's progress in the spiritual life will be in direct "proportion to his surrender of self-love and of his own will and interests" (SE 189). These same principles recur in the General Examen and its Declarations regarding standards for admission to the Society of Jesus. When the candidate embarks on religious life as a Jesuit, he is 1~o acquire a "deliberate determina-tion to live and die in the Lord with and in this Society of Jesus," and is to be "determined to abandon the world and to follow the counsels,of Christ our Lord.''2 This means to abandon "whatever he had in the world" dear to him out of "merely natural affection," and to replace it with a life based a new principle: "He who does not hate his father and mother and even his own life, cannot be my disciple" (Lk 14:26). Consequently, he is to live "as one who is dead to the world and to self-love/arkd who lives only for~ Christ our Lord" (GE 61). One of his probationary experiences is to be involved in "tests of humility and abnegation of oneself through the performance of lowly and humble tasks, such as working in the kitchen, cleaning the house, and all the rest of these services." (GE 83). Another is that he should go begging from door .to door for three days so that, "contrary to common human opinion, they [scholastics] may be able in God's service and praise to humiliate themselves more and more and make greater spiritual progress, giving glory to his Divine Majesty" (GE 82). The candidate must also be "willing to have all his errors and defects.r~anifested to his superiors." (GE 63). Ignatius urges the scholastic constantly to accept exercises for obtaining humility: toward the cook (GE 85), subordinate officials (GE 87), spiritual superiors as well as physicians and infirmarians (GE 89), in the performance of penances for his "errors and negligences" (GE 90, 98), in the complete manifestation of his conscience to the superior (GE 93). In a section of the General Examen where he approaches most completely the lofty ideals contained in this third kind of humility and a th'eology of suf-fering strongly reminiscent of that of Jesus and of St. Paul, Ignatius insists that it be made clear to the candidate for the Society of Jesus that he strive "to abhor in its totality and not in part whatever the world loves and embraces, and to accept and desire with all possible energy whatever Christ our Lord has loved and embraced." This desire to be one with Christ is to lead candidates to the desire to "clothe themselves with the same clothing and uniform of their Lord." This means that if it would better serve God, and not be an occasion of 2 "The General Examen and Its Declarations" (50-51), in St. Ignatius of Loyola, The Constitu-tions of the Society of Jesus, tr. with commentary by George E. Ganss, S.J. (St. Louis: Institute of Jesuit Sources, 1970). Hereafter GE and paragraph number. Suffering With the Humble Christ / 199 sin to anyone, "they would wish to suffer injuries, false accusations, affronts, and to be held and esteemed as fools. -3 Here above all they come to "resem-ble and imitate" Christ and "follow him" as "the way which leads men to life" (GE 101). Should the candidate be naturally repelled by such thoughts, Ignatius urges that he be questioned as to whether or not he is determined and ready to accept and suffer with patience., any such injuries, mockeries, and affronts entailed by the wearing of this uniform of Christ our Lord, and any other affronts offered him, whether by someone inside the house or the Society (where he desires to obey, be humiliated, and gain eternal life) or outside it by any persons what-soever on earth, while returning them not evil for evil but good for evil (GE 102; italics added): Ignatius again argues that this kind of humility will be better attained if the examinee should "seek in our Lord his greater abnegation and continual mortification in all things possible" (GE 103). According to Joseph de Guibert, S.J., these, last citations contain the "characteristic stamp of Ignatius' personality," the "true key to the conduct" of Ignatius toward his followers, and the "interior meaning of all that follows in the Constitutions" of the Society of Jesus." Moreover, these passages bring 'to focus one of the central features of Ignatius' spirituality: his emphasis upon "the poverty and humiliations of the Savior" (deG 136). T.hese passages rein-force the core elements of Ignatius' SpiritualExercises where, according to de Guibert, one finds the "counterpart" of the same kind of emphasis upon "abnegations" which Ignatius fostered "in the training of his followers" because of his "profound conviction that in this abnegation is found the decisive point, the central position which is to be held absolutely in the field of battle for souls and for conquering the summits of sanctity" (deG 137). Suffering in Religious Life Today Religious life, at least as understood by Ignatius, is therefore steeped in a theology of suffering in the pursuit of humility, based, not on any speculative principles that would justify this pursuit (few, indeed, can be found), but on the "principle of union and companionship with the suffering Christ. The union is achieved most of all, according to Ignatius, by imitating Christ in ac-cepting humiliations so as to become one with Christ in his humility. The beloved wishes to be as closely as possible identified with the lover. Since Jesus js he who suffered out of love for us, we wish to return that love by suffering with him out of love for him. As we have seen, theological if not mystical j'ustification for this spirituality can be found in the Gospel as well as in Paul's J See Mt 5:11; 1 Co 4:1~-13 and 2 Co 6:4-10, cited above. ¯ Joseph de Guibert, S.J., The Jesuits: Their Spiritual Doctrine and Practice, tr. William J. Young, S.J. (St. Louis: Institute of Jesuit Sources, 1972), p. 142. Hereafter deG and page numbers. 200 / Review for Religious, Volume 40, 1981/2 insight thai it is only if we share in Christ's suffering that we shall share in his resurrection. It seems to me, therefore, that if we would retain the true spirit of religious life as this is given expression under the inspiration of Ignatius and others like him, and reinforce the basic insights of the scriptures, we must revitalize our Christian perspective on suffering with the humiliated and humble Chrisi in our contemporary experience of religious life. Permit me to reminisce a bit. As I recall, the above theology of suffering was very strongly advocated when I was in the novitiate (1958-1960), but with some shortcomings in its exercise. A constant danger in religious life is that we preach one theology and practice another. I was able to discern, even as a novice, the gap between our theology and practice. Our theology of suffering encouraged, as the high point of Jesuit living, that we find meaning and hap-piness in sharing in the insults and humiliations of Christ; yet whenever we received these humiliations, we took offense. Early on, the novice begins to conclude'that this gap is acceptable as built into religious life, that the theology of suffering is meantto be a rhetorical, formalistic kind of spirituali-ty, accepted as an ideology not actually to be implemented. A community that thinks and lives this way is bound to have a profound effect upon the developing religious life of the individual, for, to some extent, the individual is always necessarily a reflection of his environment. If the indi-vidual religious dwells in an environment which lives by the theology of suffer-ing with the humble Christ, the individual is induced to find meaning in that theology also; if the environment does not implement this theology of suffer-ing, it is extremely difficult, even for the most well-intentioned individual, to make that theology an integral part of his religious life. Or again: if every religious takes to heart Ignatius' words to accept !nsults and humiliations as the call of Christ to share in his program of spiritual renewal; the individual religious, when these are cast at him (as they surely will be), sees Christ calling him in them, and is able to rise above a natural human response to them, and adopt a truly Christ-centered form of spirituality in relation to them. But when the general form of response is to feel vilified whenever one's personal worth or honor has been attacked, the power of any one individual truly to im-itate the humble Christ is extremely limited. The end result is that religious life seriously runs the risk of self-deception and/or hypocrisy. The grace of voca-tion that comes to the individual through the community will simply not be, there, and we are left to mouth empty words of piety. So often it occurs in religious life that we inadvertently offend others. We unintentionally fail to give our fellow religious the attention they deserve. How often we find that they have taken offense and respond in a coarse and unfriendly way. What does it all mean? Where does this fit into a theology of suffering with the humble Christ? How can this reflect the application of Ignatius' spirituality of identification with Christ? So often it seems that the application is beyond our capacity. And yet that would not so often be the Suffering With the Humble Christ / 201 case if we worked at this matter together with dedication and with the awareness that it is only in this way that we justify our existence as members of a Jesuit religious community. ' One of the best ways of correcting this spirituality-practice gap would be achieved by making a decisive effort to return to Ignatius' theology of suffer-ing with the humble Christ and to the inculcation of his teachings in early Jesuit living. One wonders, however, if this is feasible today when so much emphasis is placed upon the importance of other goals. Are we not in danger of emphasizing praxis when we have not yet instilled theoria? Can, for instance, a life of social apostolic activity seriously be imbued with the prin-ciples of Ignatius when so much of the novice's life is devoted to social action? I do not mean to undercut the importance of social action, nor am I unaware of the fact that Ignatius wished the novice to be tested by experience in apostolic activity. But St. Paul recognized the fact that apostolic activity, unless it be imbued with the spirit of the humble Christ, is of little conse-quence. And Ignatius just as surely recognized that.primacy must be given to exposing and educating the novices to the spirit of the humble Christ, instilling in them the desire to follow that spirit in their lives, if their apostolic action is to be anything more than pious humanism. In the long run, is it not really more important that the novice, in his two years in the novitiate, be imbued with the spirit of suffering with the suffering and resurrected Christ? For if he does not capture there the spirit and the importance it has in renovating his life as a Christian and as a religious, he is in danger of never discerning its meaning or importance later. He risks joining the ranks of ambitious, over-zealous and secular-minded religious, whose spirit is widespread in religious life today and who have never realized that grandeur is attained in Christianity through suf-fering with and for the humble Christ. Let me not be misunderstood. The theology of suffering with the humble and humiliated Christ has nothing in common with laissez-faire social think-ing. Neither is it simplistically identifiable with pacifism, or with passive acquiescence in all things as coming from above as pronouncements of the will of God. Evil is to be opposed, and this especially when it involves injustice, insensitivity, immoral decision-making that obfuscates the will of God or denigrates the dignity of the human person. One need only read Jesus' savage attack on the Pharisees in Mk 7 to see that this is so. Theology of suffering with the humble Christ recognizes in the conflicts of Christ a suffering for God and man so that the word of God not be defecated, so that the human per-son not be destroyed. The theology of suffering with the humble Christ cepts the theology of the Sermon on the Mount, a suffering "for holiness' sake," of being "persecuted" for one's convictions, of refusing to accom-modate the message of Christ to worldly standards and values wherever they are manifested. But a response of loving acceptance of personal hurt, of defeat is the response of the theology of suffering with the humble Christ. This is in imita- 202 / Review for Religious, Volume 40, 1981/2 tion of Christ who remained silent in the face ~of his own persecution by legitima.te but unscrupulous authorities. He humbly accepted the will of God where it clearly manifested itself to him. But if one unjustly treats a fellow human being, opposition must be voiced: the dignity of the human person is being assaulted. Sometimes an insult to my person may fall under the same rubric and should not be tolerated. A prudential judgment is necessary. If only we religious would exemplify to the Church at large the importance of this theology of suffering with the humble Christ, it might catch on as a way of lifeappropriate to Christian living. What a reformation that would make in the world: What a transformation in our society, and what a proclamation of the message of Christ and of the theology of the New Testament, which have made it so clear that it is only insofar as we die with Christ that we have a right to hope in being raised with him. The Cradle Home! Blessed be the Lord God of Israel who had brought them, like their forebears, safely back from Egypt. The door yi.elded to a strong arm, creaked open, sagging on its leather hinges. They entered, the Three, and stood training thei,r eyes to the darkness. A shaft of sunlight, slipping in behind them, picked out a cradle; its smooth wood gleamed golden. In three strides the man reached it, caressed it slowly with a strong brown hand. Quickly, on sturdy little legs, the Child stood beside him, curly dark head sharing the sunlight. Still near the door the Mother, intent, watching. "You never used it, Son." The man's voice held the faintest hint of sorrow. The Child put one dimpled hand on the cradle, the other caught at the man's fingers. Eyes deeper than the starred midnight sky lifted to the earnest face. "it is so smooth, Father," stroking a cross bar. "I saved it for all my poor little brothers and sisters. For me, a rougher wood." Sister Mary Luke, C.S.J. 14505 Madison Avenue Lakewood, Ohio 44107 The Problem Member in Community Desmond O'Donnell, O.M.I. Father O'Donnell, an Australian clinical psychologist, was recently appointed a general councilor in his congregation. His present address is General House OMl; C.P;9061 ; 00100 Roma-Aurelia, Italy. When scaffolding or supportive structures are removed from a build.ing, its fibre is tested and any weaknesses in it become obvious. Wisely or unwisely, many of the structures which surrounde~d religious life have been removed in recent years and we should not be surprised if its fibre is tested and its weaknesses become more obvious. But first let us not underestimate the fact that the building is still standing, even if it is showing the strain. And in some ways religious life as expressed in apostolic community is beginning to show signs of renewal and strengthening as it reaches out in concern for mission in many new ways. However, it is with one of the weaknesses that I am concern-ed in this a~.ticle. In my professional work and in my, everyday experience of men and women in the apostolic communities--especially tho,se in the middle years--I have noticed that there is a growing restlessness, not always due to problems within themselves, but due'to their inability to find reasonable harmony within community. It is not difficult to distinguish between those who are restless anyway both in their apostolic area and in their commufiity, from those who are happy and productive in their work but who ca

Issue 35.2 of the Review for Religious, 1976. ; REVIEW FOR RELIGIOUS IS edited by faculty members of St Louis Umvers~ty, the editorial offices being located at 612 Humboldt Building, 539 North Grand Boule-vard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copyright (~) 1976 by REVIEW FOR RELIGIOUS. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $2.00. Subscription U.S.A. and Canada: $7.00 a year; $13.00 for two years; other countries, $8.00 a year, $15.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Daniel F. X. Meenan, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Questions and Answers Editor Assistant Editor March 1976 Volume 35 Number 2 Renewals, new subscriptions, and changes of address should be sent to Review for Religious; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts and books for review should be sent to Review for Religious; 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsyl-vania 19131. Mary, Model of the Church Paul VI December 8, 1975, marked not only the solemnity of the Immaculate Conception but also the tenth anniversary of the conclusion of the Second Vatican Council. This is the text of the Pope's homily in St. Peter's on that occasion.* Venerable Brothers and Beloved Sons! and all of you, special guests at this pious ceremony, Teachers, Research workers and Students of the Pontifical Roman Universities, you P~upils in our seminaries, you Members of the Ecclesiastical and Religious Colleges of the City, or associhtes of the Secular Institutes. And you, beloved Daughters in Christ, Religious, Novices, Probationers and Pupils of the Houses of formation for women in Rome. And then you, too, our Roman faithful, and you pilgrims of the Holy Year and visitors to this holy City. And finally you (we wish to gather everyone in the multiple value of the rite we are celebrating), you, we say, former members and protagonists 'of the Second Ecumenical Vatican Council, convened here to commemo-rate with us the tenth anniversary, which falls today, of those great ec-clesiastical sessions! Listen to us, all of you! and let us invite you to a moment of contem-plation, spiritual and almost visual, as if the appearance of her whose ex-traordinary feast we are celebrating today were present in the background of this Basilica, as if-hovering in the unique splendour, proper to herself (even if reflected from the divine source of light); and we were to see her with the prophetic eyes of the evangelist of the Apocalypse: *Abstracted from Osservatore Romano, 12/18/75, pp. 6-7. 161 162 / Review [or Religious, Volume 35, 1976/2 Behold! "A great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars" (Apoc 12, 1; cf. Cant 6, 4 ft.). What is it? Who is it? We are amazed and absorbed by the Bible vision; and in our dazzled astonishment we lose the sense of reality. We do not forgo expressing as best we can the value of that mysterious image; and without continuing, for the present, with the scene in the Apocalypse, we are satisfied to know the double name that has been superimposed on that heavenly figure by the masters of Holy Scripture, as if exclaiming, in an-swer to our anxious curiosity: it is Mary, it is Mary, that Woman clothed with the sun, with the moon under her feet, and the mysterious crown of stars on her head! It is the Church, it is the Church! the scholars inform us, studying the secrets of the figurative and symbolical language of the world of the Apocalypse. Perhaps they are right. As for us, we are happy to honour Mary and the Church, the first the Mother of Christ in the flesh; the second the .Mother of his Mystical Body, and she herself part of that Mystical Body. All Brothers and Sons! For a moment let us fix our thought, dazzled and happy, on the first meaning of the bewildering vision; and let us say to ourselves, with the intention of celebrating the mystery of the Immaculate Conception: that is what Mary is like! Her aspect is heavenly and tri-umphal~ but if closely observed, it is that of a Woman "humble and lofty more than a creature" (Par 33, 2). So humble, in fact, that she banishes all our respectful trepidation (cf. Lk 1, 48), and almost invites us to see in her a beloved Sister. At the very moment that we dare to address to her a trusting word, no other words come to our lips than those of the Gospel: Blessed art thou! (Lk 1, 45 and 48). Yes, blessed! And for how many reasons! One among the many we are celebrating today, and we would like to put it at the peak of our devotion to Mary: her Immaculate Conception! That is, God's preferential thought for this creature of his; the intention to 'see in her again the original innocence of a being conceived "in the. image and likeness" of himself, God (Gen 1, 26-27), not disturbed, not contaminated by any stain, by any imperfection, as are all the children Of Eve, all mankind, except Christ and except her, the Blessed Virgin. An idea; a divine dream] a masterpiece of human beauty, not sought in the formal model only, but realized in the intrinsic and incomparable capacity of ex-pressing the Spirit in the flesh, the divine likenes~ in the human countenance, invisible Beauty in the physical figure. Mary, All Beauty Tota pulchra es, Maria.t You are beauty, real, pure, holy beauty, oh Mary! This should be the real and ideal image of the Blessed Virgin, re-flected, luminous and illuminating, in Our individual souls, today, oh Faith- Mary, Model o] the Church / 163 ful; as the synthesis of our admiration and devotion to the Blessed Virgin, whose feast, eminently theological and eminently ecclesial, we are celebrat-ing. Theological, because we deduce it from revelation and from the most vigilant and loving reflection, with which the most candid and virginal piety dared, certainly with her assistance, to fix an enraptured and exPloring gaze on her pure, humble face, the perfect face of sacred and human beauty~ Ecclesial, because from being a mirror of divine perfection, speculum iusti-tiae, she offers herself to us as a mirror of human perfection, in which the Church, venerating the Blessed Virgin, "joyfully contemplates, as in a faultless model (it is the Council speaking; Sacr. Cone., n. 103), that which she herself wholly desires and hopes to be"; a nuptial beauty which St. Paul, as we all remember, describes in a stupendous way: "in all its splen-dour, without spot or wrinkle, or any such thing, that she might be holy and without blemish" (Eph 5, 27). The Church's holiness, in its state of becoming, has its model, its "typus" in Mary, as St. Ambrose will say (in Lucam, II-7), and St. Augustine will comment: "figuram in se sanctae Ecclesiae demonstravit" (De Symbolo, I; P.L. 40, 661), Mary represented in herself the figure of the Holy Church. ¯ A model, a specimen, an ideal figure of the Church; is that enough? The theological truth goes further, and enters the frontiers of that subordinate causality, which in the divine plan of salvation inseparably associates the creature, Mary, the Handmaid of the "Fiat," with the mystery of the In-carnation, and makes her,: St. Irenaeus writes, "a cause of,this salvation for herself and for the whole of mankind" (Adv. haereses, III, 22, 4). "Mother of the Church" We will rejoice, then, to have in St. Augustine the conclusion which at the end of the III section of the Council we made our own, explicitly recog-nizing the unquestionable right of the Blessed Virgin to the title of "Mother of the Church." If, in fact, Mary is the mother of Christ in the flesh, and Christ is the head of the Church, his Mystical Body, Mary' is spiritually the Mother of this Body, to which she herself belongs, at an eminent level, as daughter and sister (cf. St. Augustine, de Sancta Virginitate, V and VI; P, L. 40, 339; and cf, H. De Lubac, Mdd. sur l'Eglise, c. IX) . To you, Teachers, Research workers and Students of our Rbman Uniz versities; to you, young Seminarian~, to you, Religious men and women, goes particularly a cry from our heart: love, invoke and imitate Mary Immaculate, the Mother of Christ and the Mother of the Ctiurch, and make good use, for the present and for future generations, of the treasure of wisdom that the second Vatican Ecumenical Council was and is. The Spirit Speaks: When and How? Thomas Dubay, S.M. Father Dubay, a frequent contributor to our journal, is engaged full time in lecturing and writing in the area of religious life. His home address is: Marist Seminary; 220 Taylor Street, N.E.; Washington, DC 20017 "Speak, Lord, for your servant is listening" (1 Kgs 3:10). ¯ One need not emphasize the point that a vibrant sector of Christian life at this point of history is the sector of the Spirit, the Holy Spirit. The charismatic renewal has been promoting with no little success a whole life-style patterned on and growing out of a program centered in the Spirit's activity in the midst of God's people. This renewal is by no means restricted to "the release of the Spirit'? or the gift of tongues or the healing ministry. It is felt that the Holy Spirit is speaking today not only to saints but to sinners, not only to officialdom but to the lowly placed. To some considerable extent, but not with an entire coincidence with the charismatic movement, the Spirit movement' has been prominent in renewal efforts carried on in religious life. Books, articles, lectures, chapter documents often refer to the Holy Spirit, especially under the rubric of openness to Him, listening to Him. The central thrust here is not so much prayer experience, speaking in tongues or engaging in a healing ministry as it is in detecting what God is saying to us, both to the individual and to the community. This thrust toward listening to the Spirit is readily noted in the popularity of discernment methods, techniques, processes~ Although one begins to sense an incipient, weariness with discernment talk, the interest remains noteworthy. The reality surely is of crucial importance in an age struggling to find the mind of God and to read the signs of the times. If God does speak to His people--and Scripture insists that He does--it can never be unimportant to listen. 164 The Spirit Speaks: When and How? / 165 An Anomalous Situation But this ."listening" is where .our problems begin, problems that press for solution. Before we can intelligently explain how one listens to the indwell-ing God, we should first understand something of how He speaks. The literature of our day, issuing both from the charismatic renewal and from religious life circles, says almost nothing on this subject. As a matter of fact, I must. candidly add that while speculative theologians often refer to the activity of the Holy Spirit in the Church, they seldom discuss how He acts and enlightens the individual through a personal contact. They do, of course, rightly point out that God speaks to His people through Scripture and through the representatives He has established in His Church: "he who hears you, hears Me" (Lk 10:16).1 But this is not the question at hand. People both in the Pentecostal movement and in religious life have in mind a personal (individual and!or communal) encounter with the Holy Spirit, and in this encounter they "listen to Him." Our situation, therefore, is odd. On the one hand many persons rou-tinely speak of "listening to the Spirit" as though He were as familiar as a friend speaking over one's right shoulder. Yet on the other hand almost no one explains how He speaks--even though we all know He does not speak in sound waves. Nor are we told how one can be so sure it is the Spirit speaking. Until we provide satisfactory answers to the question, "How does the Spirit speak?" we are left with some embarrassing problems. How can anyone be so sure he is listening to the Spirit and not to his own desires? We hardly need to debate the observation of Aldous Huxley: "The untutored egoist merely wants. Give him a religious education, and it becomes obvious to him, it becomes axiomatic, that what he wants is what God wants.'"-' Does God speak in diverse ways? If He does, how can we know the differences? What are we to think of,serious and sincere people who are convinced that they are receiving special messages from the Holy Spirit? Is good will enough to insure "listening to the Spirit"? Who Can Answer Our Questions? If it is true that the popular and theological literature on the con-temporary scene seldom discusses the title questign of this article, one may rightly wonder who can answer it? I know of two sources: Scripture and the mystics? We shall in this article explore both of these sources that we may discover on solid grounds when and how the Holy Spirit speaks in our own day. ~See also Jn 13:20; Jn 21:15-17; Lk 22:31-32; Tt 1:7; 1 Tm 3:15; 2Tin 3:14-16 and many other like texts. ~The Devils o] Loudun, p. 18. ZBy "mystics" here I do not refer to the recipients of extraordinary phenomena such as levitation or the stigmata. The word in Catholic theology indicates those men and women who have a deep experiential encounter with God. 166 / Review Jor Religious, Volume 35, 1976/2 Scripture on the Experience og God ~ ~ We may acknowledge at the outset~ ~that the Lord God did speak to select representatives in biblical times~ and in :extraordinary ways (Heb l:l ). However, we shall not be primarily concerned here with the divine messages addressed to public personages, to a Moses or to a Paul. Rather we shall direct our attention to the usual, frequent, routine ways God speaks to the inner heart of anyone close to Him. Our tasks will be three: a) Introductory observations b) What does one experience when he experiences God? c) Implications of the .biblical account. When we complete our biblical study, we shall~ investigate the mystics' message. They have a great deal to say about listening to God: when and how it happens and does not happen. a) Introductory observations Just what is experience? We use the word constantly both in popular speech and in scholarly articles, but seldom does .anyone .suggest its mean-ing. The best synonym I can think of is awareness, Without awareness one cannot experience. A genuine experience is an awareness of something, even if that awareness focuses on one's self. An illusory experience is subjectively real but it has no objective correlative. Experience for human being .implies a passivity, a being affected by the object (tapioca, .coldness). In sensory experiences affectivity (pleasant, unpleasant, cold-hot, smooth-rough, sweet-sour) predominates over knowl-edge, whereas in intellectual experience the cognitive and the affective are closer to,.being equal partners because they more intimately interpenetrate each other. - Although it is obvious on ~a moment's reflection that ,19od cannot be experienced as though He were a material object somehow palpable, some seem to assume that He must be absent if.He does not manifest His pres-ence in human ways. He is God, and we should be .content to allow Him to operate in a divine manner. We may speak of an experience-of-God continuum tl~at runs from reasoned conclusions about Him (the weak. end of the continuum or spec-trum) ~,to the face'to,face vision of Him in. glory (the strong end). In be-tween we can locate the poetic, ,artistic and infused mystical experi~n(es, In this article I shall be concerned chiefly with the last, the divinely originated, mystical encounters with our God revealed in Christ. We need to emphasize that the experience of which we speak here comes from God, not from what we do or feel or will. It is not our idea which we like and and then baptize as being His idea. When God speaks, it is God who speaks. b) What does one experience when he experiences God? ~ Divine ~xperience is not one sole awareness. The reality is rich and is expressed in many ways, each of which brings out an element or emphasis found in the whole. I wiil distinguish and number these elements not to The Spirit Speaks: When and How? / 167 separate them but to clarify the richness. Our usual human way of under-standing is through concepts ,and distinctions. One who is impatient with reasonable distinctions does not understand that he could not utter his sentence of objection except by distinguishing each word of it from every other word. In what follows, however, we must understand that the reality is not a series of chopped up pieces but a flowing whole of diverse strands and richness. 1) PRESENCE-AWARENESS. The experience oLGod includes an aware-ness, a sense of His divine presence. One is aware that God is with him, be-fore him, at his'right hand (Ps 16:8). The Holy Spirit is given to "be with" the disciple of the Lord (Jn 14:15-17), and Jesus' name is Emmanuel, God-with-us (Mt 1:23). He promises to be with His disciples all days, even to the end of the world (Mt 28:20). One who loves possesses an abiding presence of God within himself (I Jn 4:16). We shall see further on how the mystics elaborate on this presence-awareness. 2) ~ SPIRITUAL AWARENESS: SENSE-LIKE BUT NOT SENSE-LIKE. Because God is purest Spirit no .one can attain Him through sense knowledge. Yet Scripture is not reluctant to use sense knowing to bring out the reality and richness of a divine-human encounter. We are to taste and see for ourselves the goodness of God (Ps 23:8). Jeremiah felt an inner touch, a burning in his being (Jer 20:9). Paul speaks of the fragrance of Jesus' offering (Eph 5:2). The Song of Songs refers to the hearing of a voice (Song 2:14). The mystics repeatedly refer to the five senses to explain a deep meeting with God. St.-Augustine,~offers a classical example when in the Conjessions he brilliantly denies that a profound experience of,God is sense-like but then immediately turns around and affirms that there is a sense-likeness in it: ~' Not with doubtful but with sure knowledge do 1 love you, O Lord. By your Word you have transfixed hay heart, and I have loved you . What is it then that I love when I love you?'Not bodily beauty, and not temporal glory, 'not the clear shining light, lovely as it is to our eyes, not the sweet melodies of 0many-moded songs, not the soft smell of flowers and: ointments, and per-fumes, not manna and honey, not limbs made for the body's embrace, not these do I love when I love my God. Yet 1 do love a certain light, a certain voice, a certain odor, a certain food, a certain embrace when I love my God: a light, a voice, an odor, a food, an embrace for the man within me, where his light, which no place can contain, floods into my soul; where he utters words~that time does not speed away; where he sends forth an aroma that no wind can scatter; where he provides food that no eating can lessen; where he so clings that satiety does not sunder us. This is what I love when I love my God.4 St. John of the Cross at one time uses music to suggest how a person can "hear" God in His creation: "Creatures will be for the soul a-harmonious 4Con[essions, Ryan translation, Image edition, Bk 10, c. 6. 168 / Review for Religious, Volume 35, 1976/2 symphony of sublime music surpassing all concerts . She calls this music 'silent' because it is tranquil and quiet . There is in it the sweetness of music and the quietude of silence.'''~ At another~ time the saint describes the experience of God as a fragrance: "Sometimes the fragrance is so abundant that it seems to the soul she is clothed with delight and bathed in inestimable glory.'''~ While both the biblical writers and the. later mystics know well that God is infinitely beyond our realm of sensation, yet they speak in this fashion in order to bring out the reality of the experience of God and the richness of it. 3) NEW K.NOWINO, D.IVINE AND DARK. When one advances into a depth relationship with God he grows in knowing his Lord without knowing how he knows. He perceives this hidden God in darkness (Is 45:15), and yet the Son manifests Himself to the person who loves and keeps His word (Jn 14:21). The Father, says St. Paul, radiates in our minds His own glory, the glory that shines on the face of Jesus (2 Co 4:6). Angela of Foligno observed that the more the supreme Good is seen in darkness the more does one know He surpasses all goods~ Listening to the Spirit, there-fore, does not usually mean listening to a clear message. God does not dictate idle details about one's friends, family, enemies, oneself. The man or woman listening to the Holy Spirit is learning most of all about the three divine persons, darkly beautiful. 4) YEARNING FOR GOD. God often speaks a thirsting for Himself into the human person. It is a thirsting that purifies the recipient for deeper union and love, a thirsting that widens capacity and "bestows humilityi The psalmist seeks and thirsts like parched earth (Ps 63:1) or like the deer panting after the running waters (P~ 42:1-2). Isaiah longs for his Lord and keeps vigil for Him through the night (Is 26:8-9). St. Augustine sighs for God day and night,r All available evidence indicates that the Holy Spirit communicates this divine thirst far more frequently than He does concrete messages that satisfy curious eyes and itching ears. God. has nothing better to say than Himself. That is why in the incarnation the Father spoke His Word into the world of human flesh. When one listens to the Father, he hears mostly the Son. 5) PEACE AND COMFORTING. Our God is a healing God, a God who l(~ves and therefore comforts us in~ all our sorrows (2 Co 1:3-4), a God who gives a peace that surpasses understanding (Ph 4:7), a G~)d who re-freshes the wearied soul and gives rest (Jr 31 ~25-26; Mt 11:28). While our own selfishness begets conflict and factions (Ga 5:19-21), what the Spirit r'Spiritual .Canticle, Stanzas 14-15, #25; I am using here The Collected Works o[ St, John o] the Cross, translated by Kieran Kavan~augh, O.C;D. and Otilio Rodriguez, O.C.D., New York, 1964, p. 472. ~lbid., Stanza 17, #7; p. 480. rConfessions, Bk 7, c. 10. The Spirit Speaks." When and How? / 169 brings.is very different: love, peace, harmony. (Ga 5:22). The Hebrew shalom was not a mere absence of conflict. It implied a fullness, a rich integrity, something akin to our word, prosperity. God speaks peace, shalom, to his people. His word makes individuals and communities inte-gral, whole, loving. 6) INPOURED LOVE. The divine gift par excellence is love: "the love of God is poured into our hearts by the Holy Spirit who has been given to us." (Rm 5:5) Those who divide the community into factions, who disregard their leaders are not listening to the Spirit who brings unity (1 Co 12:12-13; Ep 4:3-6) and an obedience to those overseers whom he Himself has placed to rule the Church of God (Ac 20:28). This love is a sign of the genuine disciple, one who loves as the Lord Himself loves (Jn 13:34-35). The Spirit speaks love (Ga 5:22). 7) UNION-POSSESSION-BURNING. This love of the Holy Spirit centers especially.on the three divine persons and it grows to a point where it can overwhelm one (2 Co 5: 14). It.can make one's heart.burn: "there seemed-to be a fire burning in my heart, imprisoned in my bones," said Jeremiah. "The effort to restrain it wearied me, I could not bear it." (Jr 20:9) The disciples on the road to Emmaus felt this burning as they listened to the word of the risen Kyrios (Lk 24:32), and the mystics commonly speak of it. Augustine~could write of being set. on fire for God by the psalms and of burning to repeat them.s Further on he declared that love was his gravity: "By your gift we are enkindled, and we are borne upwards. We glow with inward fire, and we go on. We asc(nd steps within the heart, and we sing a gradual psalm. By Your fire, by. Your good fire, we glow with inward fire:'''~ St. John of the Cross could speak simply of the perfect "who burn gently in God.''1" Once again we emphasize that when God speaks it is not a narration of idle details that satisfy curious expectations. God mostly speaks love. ~ 8) BEAUTY OF GOD AND JOY IN HIM. The experience of God is a growing perception of His goodness and beauty. We are to taste and see for ourselves how good He is (Ps 34:8). The one thing, the top-priority sought by the psalmist is to°dwell in the Lord's house all the days Of his life and thus to "gaze on the beauty of the Lord" (Ps 27:4). Augustine puts this in his own inimitable language: "All things are beautiful because You made them, but You who made all things are inexpressibly more beautiful . Too late have I loved You, O Beauty so ancient and so new, too late have I loved You!TM Our joy is to become so deep that it is radiant (Ps 34:5), complete (Jn 15:11), unending (Jn 16:22),.always and every- 81bid., Bk 9, c. 4. '°1bid., Bk 13, c. 9. 1°Dark Night of the Soul, Bk 2, c. 20, :~4; p. 337. 11Confessions, Bk 13, c. 20 and Bk 10, c. 27. 170 / Review ]or Religious, Volume 35, 1976/2 where (Ph 4:4), beyond description (I P 1:8). This, too, the Bishop of Hippo heard from the indwelling Lord: ",Sometimes You admit me," he said, "in my innermost being into a most extraordinary affection, mounting within me to an indescribable delight, If this is perfected in me, it will be something, I know not what, that will not belong to this slife.''r-' This'is what the Lord God especially speaks, and this is what they hear who deeply listen. 9) POWER, STRENGTH, FREEDOM. God speaks 'not only words but power itself.-It would seem correct to say that worded communications from Him are~comparatively rare, while bestowals of power and freedom . are comm.on, common that is to people who are mature in prayer. Paul came to the Corinthians not with human philosophy but with the power of God (1 Co 2:5). He explains that God,s kingdom.does not consist only of words--it~is power (1 Co 4:20). The apostle himself experiences "an overwhelming power" from the Father (2 Co 4:7). All he wants to know is Christ and the power of His resurrection (Ph 3:10). This power is a liberating dynamism: "Where the Spirit of the Lord is there is freedom" (2 Co 3:|7). c) Implications of the biblical account. Perhaps the most striking note of this New Testament picture of how God speaks is that He does not ordinarily speak specifics. It is true that public persons or those closely related to them do occasionally receive particularized directions. This is true, for example, of Peter (Ac 10:9-16), Cornelius (Ac 1'0:3-6), the "Council of Jerusalem" (Ac 15:28), Paul (Ac 9:3-6: Ga 2:2; 2 Co 12:8-9), Ananias (Ac 9:10-16). In the Christic economy when specific divine messages are given, they must be submitted to human authorities. This has long been the practice of spiritual directors and it is rooted in revelation itself. Even St~ Paul sought the .approval of the "leading men" in Jerusalem for the mission he had received directly from the risen Jesus (Ga 2:2, 6, 10). The New Testament gives no. com-fort to visionaries who deem themselves exempt from any structural guidance. What God usually does speak to the ordinary person is inner trans-formation. He speaks goodness in a general manner. He speaks his pres-ence ~. spiritual awareness., divine-dark knowing of himself., yearn-ing for his presence . . . peace and comfort . . , inpoured love . . . union-possession- burning., beauty and joy . . . power and freedom. This may come as a ,surprise to devotees of private revelations~ but it does not surprise experienced spiritual directors. Those who listen to God most genuinely are not those who believe they have received many detailed messages, but rather those whose minds have been fillhd with everything true, noble, good, pure, virtuous, worthy of praise (Ph 4:8). r"Ibid,, Bk 10, c. 40. The Spirit Speaks: When and How? / 171 Further Development, s: St. ~Iohn of the Cross While Sacred Scripture is rich in its variegated ways of dealing with the experience of God, it does leave, us with the need to unfold the richness further. We ,may therefore ask several qi~estions. Does the Holy Spirit speak in varying degrees of intensity? If so, what are they like? Does He add His own peculiar light to our human reasonings and searchings? If so, how does this happen? Can we know when it .happens? Is it possible to be mistaken regarding a genuine communication from ,13od? Were the saints ever mistaken? What does one do if he thinks (or is even convinced) that God has enlightened him in some specific way? In looking through a considerfible amount of the literature produced on these questions rI can think of no one more competent to respond to our questions than St. John of the Cross. That this Carmelite saint experienced the deepest, most magnificent encounters with the ,living God is beyond debate. If anyone~ has known what knowledge through infused love is all about, John has. If anyone has been capable of analyzing and synthesizing the sundry, elements in the experience of God:in all their varieties and de-grees, John has. If any mere man or woman has listened to the Spirit, John has. We shall, therefore, take this theologian of mysticism as our guide. In an area in which the Spirit-structure tension in the Church occupies center stage we need a master. "' Types of Communication God does not speak to,man as man speaks to man. He speaks as God; and consequently we should be wary Of our preconceived ideas as to how the communication ought to be carried: off. Moreover, He does not speak in one way only. Nor should we assume that His speaking is always unmis-takable: The indwelling God leads us into all truth (Jn 14:26; 16:13) in diverse ways and degrees. St. John.~of the Cross discusses these ways and degrees under the caption of what he calls supernatural locutions.13 It seems to me that this expression, "supernatural ,locution," is equivalent to what we mean in saying that the Holy Spirit speaks to us. John's'"locution" is a type of "apprehension," a knowing.It is a type that is "produced in the souls of spiritual persons without the use of :the bodily senses as means."14~,These are not sensory orqmaginary visions. They are "produced," that is, received from God. One does not originate the locution. God speaks and enlightens. Man receives. The saint reduces the many ways in which God speaks to three types. There are, in order of ascending value (and using the saint's terminology), a.~See Ascent o] Mt Carmel, Bk 2, cc. 28-31. 141bid., c. 28; p. 203. 172 / Review ]or Religious, Volume 35, 1976/2 successive locutions, formal locutions and substantial locutions. I will speak of them in my own language as well as John's. a) Assisting enlightenment (successive locutions). This .first type of divine speaking always occurs when one is "recollected and attentively absorbed" in some thought process. The.,enlightenment al-ways concerns the subject on which one is meditating?~' During this time, says John, the person is united with the truth and with 'the Holy Spirit who is in every truth, and yet he is thinking, reasoning in the usual, human man-ner. The Spirit aids him in forming his concepts and judgments. There is so great a clarity and ease in this activity thatqt seems another is teaching him, as indeed is the case. In this communion with :the. indwelling Spirit about a particular matter the person goes on to "form interiorly and suc-cessively other truths.''1' John supposes that this enlightenment occurs dur-ing prayer, that is, while one "is '!recollected" and "communing with the. divine Spirit?' It seems, therefore, that this type of speaking does not usually occur in dialogue sessions but in the midst of prayerful communion. The recipient of this assisting enlightenment "is unable to believe" that it originates with himself, but he has the awareness that it derives from another. And yet the knowledge received (it cannot be. attained by personal industry) is so delicate that the natural intellect by its own activity "easily disturbs and undoes" it.lr This point is important. Even when God does speak in this manner, he does not exclude our human activities with all their limitations, preconceptions, biases, errors. Even when he enlightens, he' permits men and women to be what they as a matter of fact are, fallen men and women--redeemed, yes, but still wounded and. deficient. We may conclude that this assisting enlightenment is not merely human reason proceeding under its own steam and deriving from the Holy Spirit only in the sense that anything true and good derives from him. The divine speaking is something over and above the gift ,of native intelligence, even though in the successive locution lit works closely with that intelligence, b) Independent-ideational speaking (formal locutions). Whereas the assisting enlightment occurs only when one. is prayerfully meditative, this divine speaking can happen at any time. In the first the locution accompanies human activity, while in the second it is uttered in-dependently of what the recipient is doing: "They are received as though one person were speaking to another.'''8 One may receive this locution while he is working, conversing; playing or praying. "Sometimes these words are very explicit and at other times not. They are like ideas spoken to the l~'lbid;, c. 30, #1; p. 208. ae'lbid., c. 29, #1; p. 204. ~rlbid., c. 32, #4; p. 213. aSlbid,, c. 30, #2; p. 208. The Spirit Speaks." When and How? / 173 spirit. At times only one word is spoken, and then again more than one; . . .-19 Although the recipient is clearly aware that this locution comes from another and thus has no reasonable doubt abou~ the otherness of origin, he can only too easily be deceived aSotO who this other is. It may be God or it may be the devil,o-" and the discernment is not always easy. Of this I shall speak later. c) Dynamic-effective speaking (substantial locution). It is now well known that the Hebrew idea of word, dabar, was not a mere intellectual representation of reality but a dynamic power. Just as the rain and snows come down from the heavens and produce food, so God's word comes down and achieves its effects (Is 55:10-11)~ The divine ~ord acts; it does things. It is like fire and a hammer that sunders rocks (Jr ,23:29). It is active, alive; it judges, divides and cuts like a two-edged sword (Heb 4: 12). Yahweh's word alone caused all creation to be (Gn 1 and 2). Jesus' words are spirit and life (Jn 6:63). This dynamic-effective speaking (substantial locution) is not merely an assisting enlightenment (the first manner) nor an ideational speaking (~the second manner). It is a powerful producing-in-the-soul of what it says. St. John of the Cross calls this communication substantial because it im-presses its meaning in the very substance of the recipient's being. The word does what it says. "For example," notes the saint, "if our Lord should say formally to the soul: 'Be good,'oit would immediately be substantially good; or if He should say: 'Love Me,' it would:at once have and experience. within itself the substance of the love of God; or if He should say to a soul in great fear: 'Do not fear,, it would without delay feel ample fortitude and tranquillity.''zx These dynamic~effective communications are the most excellent for several .reasons. One is that deceit, is impossible, since the devil cannot pro-duce this .goodness within one. Another is that these locutions impart "incomparable blessings" of life and goodness to the person who receives them. There is consequently nothing to fear or to reject. The recipient need do nothing about them "because God never grants them for that purpose, but He bestows them in order to accomplish Himself what they express.'':2 Divine Message and Human Fallibility We approach now a problem whose solution is anything but apparent. As a matter of fact it appears on the surface that the union of two factual 191bid. o-°ibid., c. 30, #3-5. °-1Ibid., c. 31, #1; p. 210. °'°'Ibid., c. 31, #2; p. 210. 174 / Review ]or Religious, Volume 35, 1976/2 premises is impossible. Fact number one: God does speak to certain men and women and He speaks with unfailing truth. Fact number two: these same men and women are often (not just rarely) mistaken in what they hear or think they hear or in what ihey conclude from what they hear, We immediately wonder what the sense of fact number one would' be, given the existence of fact number two. Why would or should God speak to people who often are mistaken in what they hear? One answer to this question is obvious on a momentrs reflection. A fruitful source of error in this area is a simple mistaking of the source of the locution. People often think they are listening to the Spirit when lie is .not speaking at all--or at least He is not saying what they think He is saying. We may not hold God responsible for what He did not say. Yet a problem remains: even when God does speak, the r.ecipient may either not hear or distort what~ he did hear or conclude invalidly from it. Why, then, should God speak when this may be the likely result? One response is identical to what we would say about any human speaking to a fellow human: failure to hear or distortion of the statement or invalid conclusion are always possible. Anyone who has lectured knows this from personal experience. It is remarkable how many people do not hear what you have said (or read what you have written). Yet we do not for that reason cease :speaking or writing. God .speaks to His people for the same reason we do: many do hear, and hear rightly. A lecturer or writer admit-_ tedly takes risks in sharing his thoughts publicly. He knows some will miss the message, while others wittingly or unwittingly will twist it. Yet he also knows that others will hear rightly. God loves us so much that He 'al-lows some to distort His word so that He may communicate intimately with those who will not. There are two reasons according to St. John of the Cross why a divine communication, even when perfectly authentic, can be the occasion for the recipient to be misled regarding it. The first reason is our crude way of understanding the divine mind. Explaining why not all revelations turn out as we expect them to turn out, that is, in their literal sense, the saint notes one reason to be that "since God is immense and profound, He usually embodies in His prophecies, locutions, and revelations other ways, con-cepts and ideas remarkably different from the meaning we generally find in them. And the surer and more truthful they are, the less they seem so to us."'-'~ The saint goes on to illustrate our usual "extremely literal method" with biblical examples. In making His covenant with Abram the Lord God promised that he would give the patriarch a new land. The latter understood this literally of his own personal possession and inquired what the sign of it would be (Gn 15:7-8). However, Abram died before .his possessing the land and "~.~lbid., c. 19, #1; p. 163. The Spirit Speaks: When and How? / 175 so one might have supposed' the divine promise mistaken. But it is the supposition that was mistaken .because it was based on a literal under-standing. Abram was given this land in his descendants as was explained a few verses further on (vv. 18-19). When God's people read that the Messiah was to rule from sea to sea, that His foes would bow down before him and lick the dust of the earth (Ps 72:8-9), they had a true prophecy but they misunderstood His rule to be temporal, whereas it was inner and eternal. So also the disciples on the road to Emmaus were reproved by the risen Lord for being dull and slow in failing to understand what the prophets had announced concerning the Messiah (Lk 24:25). St. John of the Cross concludes~ that "evidently, then, ~even though the words and revelations be from God, we cannot find assurance in them, since in our understanding of. them we can easily be deluded, and extremely so.''24 If this could happen in biblical times with genuine divine communications, it surely can happen in our times. The Carmelite points out that in divine words "God always refers to the more important and profitable meaning,'''5 whereas we tend to see in those same words something less important,' something perhaps merely temporal, even trivial or selfish. This is why the man of the flesh, to use Pauline terminology, the worldly man, cannot (not simply, does not) understand the things of God.(1 Co 2:14). He is too materialistic, too crass, too literal to grasp the divine meaning. One must undergo a con-version, get rid of his worldliness, says Paul, in order to come to know the perfect will of God (Rm 12:2). The second reason why an authentic divine communication can be mis-applied by the recipient is that God's judgment may be~conditional, and that without the knowledge of the human person. God's word or promise may so depend on some contingent event that when that event does or does not occur, so also the divine degree does or does not take~ effect. John cites Jonah's proclamation that Nineveh shall be destroyed in forty days (Jon 3:4). Yet the city was not destroyed because the people repented and did penance: The cause of the decree, human sin, was removed by penitence and so was the decree itself. They especially who do not understand the unfathomable abysses of the divine mind easily suppose they do understand. John of the Cross, who surely experienced God as few others have, supposed otherwise: "Be-lieve me," he concluded, "a person cannot completely grasp the meaning of God's locutions and deeds, nor can he determine this by appearances without extreme error and bewilderment.~''z5 Z4lbid., c. 19, #10; p. 167. God does not necessarily prevent even a genuine mystic from being mistaken in his understanding of an authentic communication. z~Ibid., c. 19, # 12; p. 168. ~ Z~lbid., c. 20, #6; p. 171. 176 / Review for Religious, Volume 35, 1976/2 Assisting Enlightenment and Human Fallibility What we have thus far considered regarding the divine message and human fallibility St. John of the Cross applies to visions as well as to locu-tions. We may now turn our attention specifically to what he calls suc-cessive locutions and I have termed God's assisting enlightenments. When the Holy Spirit aids us in prayerful pondering, is it likely that we can be mistaken in our conclusions? In itself the light of the Spirit can never be mistaken. He who is the tyuth can do nothing but illumine with the truth. However, the light He bestows is often so delicate and lofty that it leaves considerable room for human activity. And when we have room for human activity, we have room for error--unless there be a special divine intervention as is the case with the charism of infallibility given to the Church herself. The possibility of error is present especially in what we deduce and conclude from the divine enlightenment. The light of the Holy Spirit, says John, "is often so delicate and spiritual that the intellect does not succeed in ~being completely in-formed by it; and it is the intellect that of its own power, as we stated, forms the propositions. Consequently the statements are often false, or only apparent, or defective.'':~ This is important. Many of us seem to assume that "listening to the SpirW' means listening to neat, specific conclusions that God somehow inserts into the mind. And we further assume that if we have .an idea we think good it must be He who inserted it. Not so. That sort of neat "formu-lation- insertion" I would call an extraordinary private revelation, not a usual assisting enlightenment. In the latter case it is we who draw the conclusion, and it may be true or untrue, wise or unwise, loving or unloving. History bears out the solidity of this analysis. All through the ages there have been men and women who have expressed a profound conviction that their messages, even the most bizarre and untenable messages, have been spoken by God Himself. They seem not to suspect that they have them-selves contributed anything to their conclusions. John was able to write of this problem in terms that may startle us by their relevance: "I greatly fear what is happening in these times of ours: If any soul whatever after a bit. of meditation has in its recollection one of these locutions (succes-sive), it will immediately baptize all as coming from God and with such a supposition say, 'God told me,' 'God answered me.' Yet this is not so, but, as we pointed out, these persons themselves are more often the origin of their locution.''-~ P. de Letter is of the same mind. Remarking that even genuine charismatics can add human particulars of time and place to an authentic divine message, he notes that "they themselves are generally ~-Tlbid., c. 29, #3; p. 204. '-'Slbid., c. 29, #4; p. 204. The Spirit Speaks." When and How? / 177 unable to make a distinction between the divine and human elements."~"' A. Poulain and K. Rahner speak of the commonness of,human errors added to divine communications.:'" At this point one may ask how our intellect may be more completely informed by the light of God and thus be less subject to its proclivity to adulterate the delicate divine light with its own human shortsightedness. The answer is gospel goodness in general and the light of deep ., faith in particular. According to St. Paul the only way to attain to God's mind and know His perfect will is to put aside worldliness and.undergo conversion (Rm 12:2). The judgment of St. John of the Cross is the same: "The purer and.more refined a soul is in faith, the more infused .charity it possesses, and the more charity it has the more'the Holy Spirit illumines it and com-municates His gifts, because charity is the means by which they are com-municated,'''~' We see the truth of this in everyday life. Simple people of much love far surpass unloving intellectuals in basic wisdom. Diverse Origins of "Inner Lighls" There is yet another aspect to our problem, namely the origin of the enlightenment. Thus far we have supposed the light to come from God. Our theology of discernment of spirits speaks in the plural: spirits. St. John is of like mind. "Manifestly, then, these successive locutions can originate in the intellect from any of three causes: the divine Spirit, Who moves and illumines the intellect; the natural light of the intellect; and the devil who can speak to it through suggestion.":"-' While ~most people are willing to grant that .their own biases and preferences may suggest ideas to their minds, a goodly number may me~ely smile at the suggestion that the devil may be their origin. Even though this is not the place to adduce the ample biblical and magisterial evidences for diabolical reality and activity, it may be useful to point out that we do not pick and choose among, the data of divine revelation. Sound exegesis by all means. But nonetheless one accepts the whole Christ message or he shows that his criterion of acceptance or not is his own judgment rather than the divine word. After a review of biblical evidences, the Scripture scholar, Leopold Sabourin, concludes that "whoever reads"the New Testament with-out pr.econceptions or myth phobia should easily agree" that there is clear evidence of the existence of a personal hostile power and that this is an essential element in New Testament teaching. Sabourin also refers to e:,p. de Letter, New Catho'lic Encyclopedia, 12:446-447. .~oSee their works~ respectively Graces o[ Interior Prayer and Visions attd Prophecies. I also have touched on this point in "The Problematics of Discernment," Spiritual Li[e, Summer, 1974, pp. 135-147. .~lSt. John of the Cross, Ascent o] Mt Carmel, Bk 2, c. 29, #6; p. 205. .~-lbid., c. 29, :~ 11; p; 206. Review for Religious, Volume 35, 1976/2 Lyonnet's judgment regarding St. Paul's assertions on the devil: "To con-clude from these passages that Satan is for the Apostle a pure personifica-tion of the forces of evil would be to contradict as a whole the biblical and Pauline doctrine.''33 Our best theologians'write in the same vein. "The existence of angels," observes Karl Rahner, "cannot be disputed in view of the conciliar declarations (D 428, 1783). Consequently it will be firmly maintained that the existence of angels and demons is affirmed in Scripture and not merely assumed as a hypothesis which we could drop today.''34 If inner enlightenment may originate in other than divine sources, the question of discernment immediately arises. Can we know in a trustworthy manner the origin of our inner lights? Does the Spirit make Himself known? How do we detect Him? Whaf would be the signs of His activity as dis-tingnished from diabolical ,activity? Scripture, and especially the New Testa-ment, says so much about these questions that a mere article could not be adequate to report it all. Even less can a part of this article suffice. I may touch, however, only briefly on a number of considerations. Testing of the Spirits Jesus Himself leads the way to the later New Testament insistence that the spirits must be tested by the structural elements in the Chui'ch. The signal importance of this testing occurs, for example, in His prayer for Simon Peter. Significantly, this prayer centers on disturbances among the faithful caused by Satan. And the disturbances occur in the area of faith commit-ment. Jesus prays that after Peter's conversion he will strengthen his brothers and keep them firm despite satanic influences: "Simon, Simon! Remember that Satan has asked for you, to sift you all like wheat. But have prayed for you that your faith may n~ver fail. You in turn must strengthen your brothers" (Lk 22:31-32 NAB).3~ Jesus' prayer is always efficacious: what he prays for happens. Thus Peter's service in the Church is an effective faith service. While the devil does his best to disturb and dis-rupt, Peter tests him, unmasks him, overcomes him, protects the brothers and sisters in: their commitment to the Lord. It is obvious that Peter can confirm and strengthen in the faith only those who accept and listen to him. God forces no one. This is why St. Ignatius of Loyola, a leading figure in the history of discernment practice, considered the Successor of Peter the first tester of spirits and thus the last word on earth. This is why Ignatius (and other saints are of like mind) did not consider an important ~aLeopold Sabourin, "The Miracles of Jesus (II). Jesus and the Evil Powers," Biblical Theology Bulletin, June, 1974, p. 153. 34"Angels," Sacramentum Mundi, I : 32. aSSee Raymond E. Brownl Karl P. Donfried and John Reumann, editors, Peter in the New Testament, pp. 119-125. The Spirit Speaks." When and How? / 179 discernment process c.omplete until the Holy Father had approved the communal decision Ignatius and his companions had reached. St. Paul himself who received a direct commission from the risen Jesus nonetheless submitted his work to "the leading men" in Jerusalem to obtain their approval (Ga 2:2). Outer testing of the inner spirits is absolutely crucial if authentic enlight-enment is to be kept free of illuminist counterfeits and their bizarre conse-quences. o~Whatever else may be said about the illuminist, there is no doubt that no one can correct him. He is so sure of his privileged access to the mind of God that no other, not even Peter, can successfully point out to him that he is straying. Yet the very Spirit who speaks in our inner hearts has Himself established the outer structure to test the inner message. "Keep watch over yourselves," said Paul to the overseer-bishops of Ephesus, "and over the whole flock the Holy Spirit has given you to guard.' Shepherd the Church of God . . ." (Ac-20:28). The saints instinctively live this principle. St. Teresa of Avila, for example, a woman clearly led by the Spirit, strongly desired that, her works be examined and corrected and approved. Reaction Patterns It is interesting to observe the widely differing reactions people preseiat to the allegations that the Holy Spirit has spoken to someone or that He commonly enlightens from.within. We can speak of a reaction spectrum. At one end of it are those who ridicule the whole idea. They may be theists;~' but they just do not accept that God says anything particular to anyone. The objectivity of divine revelation is enough for them (though they may forget that the prophets and apostles had subjective experiences of God), .and so they look upon the charismatic renewal as a subjective enthusiasm. These people would probably pass up the present article because the title of-it indicates that the Holy Spirit does speak to men and women today. At the other end of the spectrum are those who readily believe that the Holy Spirit speaks. The~e people believe that ,He speaks often and that it is easy. to be in touch with Him. They tend to be uncritical and so are easily persuaded that their thoughts and desires and aspirations derive from God Himself. They would probably be attracted b3~ the title of this article but would tend to reject what I have said about the errors and illusions that abound in much of alleged "listening to God." Thus our subject is a touchy one. The Church's position lies somewhere in the midst of the two extremes of nothing or all. There are valid experi-ences of God and they are to be valued. He does enlighten those who are purified sufficiently to perceive His light. But there are also illusory experi-ences that are nothing more than unfounded persuasions. These can be found among people who are convinced that God is speaking to them, when as a matter of fact nothing of the sort is happening. Review for Religious, Volume 35, 1976/2 Practical Suggestions Supposing then that they are sons of God who are led by the Spirit of God (Rm 8:14), and yet that all things are to, be tested (1 Th 5:19-22), we may ask what this biblical position requires in everyday life. How does one tread the path of the golden mean between two extremes? 1 ) Hard-nosed evidence. While we should value the divine interven-tions in everyday life, we should not suppose them unless the biblical con-ditions are fulfilled. We do not presume, for example, that a proud or vain person is listening to the Spirit. Jesus has made it clear that the Father does not reveal His mysteries to the conceited but only to the little ones (Lk 10:21). A competent spiritual director looks for gospel holiness before he accepts that his client is "listening to the Spirit." This is why for centuries knowledgeable priests have discounted alleged divine phenomena in proud or disobedient people. Those who reject the outer word cannot be hearing the inner word. God does not contradict Himself. 2) No finite idea expresses God adequately and "thus we ought not to cling to it. One of the most valuable contributions offered by St. John of the Cross to this question of listening to God's voice can be missed even in a careful study of his work. It is that the most important element in most di-vine communications is not the clear idea, the detailed course of action to be followed. It is the love-penetrated touch of the divine in dark faith, a touch that itself communicates humility, love, prayer, strength, peace, joy. The most valuable gift God can communiqate to anyone is Himself, and He is no thing, no idea, no pattern of action. The Love Who is God is poured out0into our hearts by the Holy Spirit Who is given to us (Rm 5:5). Once we understand this we have gone a long way in understanding .John's severity in making so little of locutions and visions. The~saint recommends that the recipient of divine communications pay little attention to them, because if he gets attached to them, he feeds on them rather than on God.36 One likewise' begins to consider himself especially favored by God and,to look down on others who, in his opinion, do not enjoy this same enlighten-ing by the Spirit. The attachment can become a stubborn refusal to listen to anyone who may disagree because "I am listening to God." Clinging .to a finite communication, this person fails "to soar to the heights of dark faith.''3~ And in pilgrimage it is only in faith that we journey to the father-land (Heb 11"13-16). 3) Little attention is to be given to inner communications. I suspect that many people are surprised if not shocked at the attitude St. John of .~6The total renunciation demanded by Jesus is applicable here: "Unless a man re-nounce all he possesses he cannot be My disciple." (Lk 14".33) Even an idea about God is not God. '~rSt. John of the Cross, Ascent o] Mt Carmel, Bk 2, c. 18, #2; p. 160. The Spirit Speaks: When and How? / 181 the Cross takes toward inner enlightenments. He repeatedly advises the recipient to pay little attention, even no attention to them. The saint is so strong on this point that unless one is well acquainted with his whole teaching and life, he might conclude that John scarcely believed that God does communicate with the human person. Yet the saint, deeply believed in this .communication and in his own person enjoyed the very loftiest favors. Because his teaching is surprising to many of us, it may be well to offer here"a summation of it. We may first see two examples typical of the saint's statements of rejection, and then we will consider several reasons for the advice. Speaking of imaginative visions or "other supernatural communi-cations" received by the senses and independent of one's free will, John asserts 'q affirm that at whatever time or season (in the state of perfection or one less perfect) an individual must not desire to give them admittance, even though they.come from.God.''~s Later on in the same work as he discusses successive locutions the saint again says that "we should pay no heed to them, but be . . . content with knowing the mysteries and truths in~- the simplicity and verity~ with which the Church proposes them.'':''' This advice admittedly runs counter to what most of us. would expect. We would think that if God speaks,, we should pay attention, close atten-~ tion. We would consider a rejection of.the communication an insult to the speaker of it. Why is ~John (and other saints) of this mind? The first reason is the likelihood of illusion, deception. St. John o[ the Cross would surely agree that when God speaks, we listen carefully. This is precisely why the saint clings so tenaciously to Scripture and the teaching Church. Public revelation is sure and free from illusion and so is the teach-ing of the divinely commissioned Church, pillar of truth (l Tm 3:15). Private revelation is often not sure, that is, what is commonly thought to be revealed by God is not revealed at all. St. Paul was of this mind. He told the Galatians in no uncertain terms that even if .an.angel from heaven were to teach them something contrary to what they learned from human lips, they were to reject it (Ga 1:6-9). In other words, Paul was saying that such private "~revelation" was not revelation from God at all. When one pays much attention to "communications" he leaves the sure path of faith for the unsure path of "what 1 heard, what I received, what I see." History tells a 10ng and sad tale of the illusions that abound in this second path. Secondly, p,eop.le who are much concerned with God speaking within tend to neglect clear duties without. "On judgment day," says our Carmelite guide, "God will punish the faults and sins of many with whom He com-muned familiarly here below and to whom He imparted much light and 3Slbid., c. 17, #7; p. 158.- :~.~lbid., c. 29, -#:12; p. 207. Review for Religious, Volume 35, 1976/2 power. For they neglected their obligations and trusted in their converse with Him.''.'° John then illustrates his idea with. the words of Jesus, "When that day comes, many will plead with Me, 'Lord, Lord, have we not prophesied in Your name? Have we not exorcised demons by its power? Did we not do many miracles in Your name as well?' Then I will declare to them solemnly, 'I never knew you. Out of my sight, you evildoers!' " (Mt 7:22~23). Doing the Father's will (Mt 7:21) is more important than receiving special .favors from God. St. Paul repeats this truth when he tells the Corinthians that their most marvelous charisms (including the gifts of healing, miracles, tongues) are of,no value without love (1 Co 13:1-3). The Carmelite explains how spiritual directors shouldguide people in faith, not in supposed special communications. These directors "should explain how one act done in charity is more precious in God's sight than all the visions and communications possible--since they imply n~ither m~rit nor demerit--and how many who have not received these experiences are in-comparably .more advanced than others who have had many.''~1 This last remark is both sobering and comforting. A third reason is a core reason. I have said above that the deepest value in a. divine communication does not lie in clear concepts or blueprints for future action. It lies in a deeper drinking of the divine, a drinking that is general, dark, non-ceptual, love-immersed. If a person pays much atten-tion to the clear words or ideas he has "heard" at prayer, he is absorbed in finite particulars rather than with the God who ,is infinitely beyond even the best concept. In pilgrimage we' journey to God best not in clear ideas but .in dark faith; Paying little attention to "communications" is wise, fourthly, because a subtle vanity easily seeps into persons preoccupied with "listening to the Spirit" in a self-conscious way. Like the pharisee in the parabl.e (Lk 18: 9-14) they may begin to consider themselves unlike the rest of men. Need-less to say, this attitude is not one conducive to growth in love.'~ Fifthly, giving attention to inner communications carries with it the need to discern their origin, whether they come from God, the' devil, or' one's own unrealized desires.":' While the work of discernment is. advisable for important matters, one can hardly seek out a spiritual, guide and/or engage in long prayerful study for routine everyday affairs. If one is an avid "listener to messages,", the alternatives are a preoccupation with analysis or ¯ ~Olbid., c. 22, #!5; p. 185. ~'lbid., c. 22, # 19; p. 187. ~ '~-°"They think something e~traordinary has occurred and that God his spoken, whereas in reality little more than nothing will have happened, or nothing at all, or even less than nothing. If an experience fails to engender humility, charity, mortification, holy simplicity, and silence, etc., of what value is it?" Ibid., c. 29, .#5; pp. 204-205; "albid., c. 17, #7; p. 158. ' The Spirit Speaks: When and How? an unfounded assumption that "it all comes from the Lord." Even a saint does not assume the latter. Finally, the recipient of an.authentic communication from God does not need to pay attention to it in order to derive its benefits. This many people do not realize. God produces the good effects of His communication with-out the recipient being able to prevent it. "A person," says John, "cannot hinder the goods God desires to impart, nor in fact does he do so, except by some imperfection or possessiveness.''44 By renouncing all divine communications° (and John includes visions, locutions, fragrances, pleasures, words) "a. person takes from these apprehensions only what God wants him*to take, that is, the spirit of devotion, since God gives them for no other principal reason.''4'~ The same is true of the lesser assisting enlightenment.4~ Paying little attention to inner enlightenments' is for all these reasons a sensible reaction that combines a vivid faith in the indwelling Trinity with a sober refusal to succumb to a credulous illuminism. These reasons also explain the remaining bits of practical advice. 4) Use of reason as a source ~of light. God expects us to use ordinary means~ to achieve ordinary ends. If I break a leg, he expects me to get it set by a doctor. I may pray for divine healing but not at the expense of refusing ordinary medical help. We should surely pray for divine enlightenment but not at the expense of refusing to study and consult. Where .human reason is sufficient to solve problems "usually God does not manifest such matters through visions, revelations, and locutions, because He is ever desirous that man insofar as possible take advantage of his own reasoning powers. All matters must be regulated by reason save those of faith, which though not contrary to reason transcend it.''47 This is a mystic with his feet on planet earth. 5) A divine Message needs human approval. This advice is shocking. It seems the reversal of the truth: a human message needs divine approval. A distinction is in order. When the divine message° is public, it needs no approval other than that~ required by Christ Himself. That is, it needs the acceptance of no merely human court. St. Paul explicitly declared that it made not the slightest difference to him whether any human tribunal found him worthy or not (1 Co 4:3). Yet the same apostle submits his divinely received commission from the risen Lord to the authorities in Jerusalem (Ga 2:2, 6, 10). All the more when a divine message is a private revelation must it be approved by due authority. 441bid. "t51bid., c, 17, #9; p. 159. 46"The profit produced by a successive locution will not be received from focusing one's attention on it. Through such behavior a person instead would be driving away the locution." Ibid., c. 29, #7; p. 205. ~ ~ 4"rlbid., c. 22, #13; p. 184. Review for Religious, Volume 35, 1976/2 The New Testament.consistently requires supposedly divine communi-cations to be submitted to the approval of the Lord's representatives. This we already find in the earliest,New Testament document. The gifts of the Spirit are not to be suppressed but they are to be tested (1 Th 5:1.9-22). They who want to hear Jesus must be prepared to hear~His representatives; otherwise they are rejecting Him (Lk 10:16; Jn 13:20). The heretics at the close of the first century are known to be false prophets because they refuse to listen to the leaders of the ekklesia ( 1 Jn 4: 1, 6). St. John of the Cross, therefore, is asking no more than the New Testa-ment when he teaches that one ought not to do what a locution tells him un-less he receives a human approval. The saint does not tire of insisting on this biblical point: "We must be guided humanly and visibly in all by the law of Christ the man and that of His Church and of His ministers. This is the method .of remedying our spiritual ignorances and weaknesses. One should disbelieve anything coming in a supernatural way, and believe only the teaching of Christ, the man,~as I say, and of His ministers who are men . (In the Old Testament) the people were to believe that God spoke to them through the mouth of these prophets and priests and not through their own opinion.'''s John supports his teaching from St. Paul who demanded that the Galatians set aside whatever they think an angel from heaven might say in favor of what human teachers have taught (Ga 1:6-9). In tile. work of spiritual direction I consistently find that persons who give every sign of genuine prayer development and authentic holiness in-stinctively follow this practice, The Holy Spirit gives them the inner in-clination, even a felt need to submit the apparently divine communication to a priest in whom they can confide.4'~ This inclination may be taken as a sign of a genuine communication from God, whereas its absence suggests otherwise?° This advice is, of course, consistent with all else we h~ve studied above. Christ did not establish an angelism, an invisible Church. He takes our "bodyliness". seriously. He operates now both immediately through His Holy Spirit working invisibly and mediately through His human representatives ¯ ~Slbid., c. 22, #7, 8; pp. 181-182. ~.'~"God is so content that the rule and direction of man be ihrough other men, and that a person be governed by natural reason, that He definitely does not want us to bestow entire credence upon His supernatural communications, nor be confirmed in their strength and security until they pass through this human channel of the mouth of man. As often as He reveals something to a person, He confers upon his soul a kind of inclination to manifest this to the appropriate person." Ibid., c. 22, #9; p. 1.82. .~0The saint connects this'trait with humility: "This is the trait of a humble person: he does not dare deal with God independently, nor can he be completely~ satisfied without human counsel and direction." Ibid., c. 22, :~11; p. 183. The Spirit Speaks: When and How? / 1:85 worki.ng visibly. So great is the likelihood of illusion and misinterpretation in the subjective realm that an objective evaluation is indispensable. What should be done when a competent guide is not available we consider next. 6) Competent spiritual direction. A qualified and experienced guide when faced with alleged divine communications sees them, of course, in their context. He considers the recipient's lifestyle, whether it is character-ized by love, joy, humility, detachment, obedience. The Father and the Son do not reveal themselves to the unloving and the proud (Jn 14:21; Lk 10:21). St. Paul told the Galatians that what the Spirit brings to His own is not self-indulgence or temper or fa~ctions or impurity but rather love, joy, peace, patience, gentleness, self-control (Ga 5: 19-22). I find repeatedly in spiritual direction that a deep prayer life, a genuine communion with God indwelling, is invariably.accompanied by these New Testament criteria. The spiritual director usually does well not to make much of the com-munication reported to him (although he belittles neither the person nor the report). If the communication is from God, its chief good effects are already achieved. If it is not from God, the less attention paid to it the better. Religious still complain, as did St. Teresa of Avila four centuries ago, of the lack of knowledgeable spiritual directors. What should one do if he cannot find a competent guide? It is my opinion that in the area of advanc-ing prayer as also in this matter of alleged communications, no direction is preferable to probably incompetent direction. A great deal of damage can be done by well-intentioned but faulty guidance. St. John of the Cross seems to have been of the same mind. After advising that formal locutions should be manifested to "an experienced confessor or to a discreet and wise person," he adds that "if such an expert person cannot be found, it is better not to speak of these locutions to anyone, but simply pay no attention to them, for a soul can easily fall into the hands of some persons who will tear it down rather than build it up. Souls should not.discuss these locutions with just anyone, since in so serious a matter being right or wrong is of such importance.TM 7) Growth in ]aith. A pilgrimage people travels not by vison but by faith (Heb 11:13-16; 1 Co 13:12). Toward the beginning of this article we considered that when God deals with private persons (as distinguished from the publicly commissioned heralds of His revelation), He usually com-municates with them in the general know!edge of dark faith. Even when He may offer a specific message, He wants it confirmed by the appropriate human authority. The proximate means by which we are united to God is nothing finite and created. It is the adherence to God Himself revealed in His Word. The 51Ibid., c. 30, :~5; p. 209. 186 / Review lor Religious, Volume 35, 1976/2 stronger this clinging to Him, the more readily He communicates with the one clinging?-~ For St. Paul only the converted, the holy can detect the mind of God and know His perfect will (Rm 12:2). The more one is transformed by faith andlove the more God can pour out' additional light and love into his heart and mind. In this way we are transformed from one glory to an-other by the indwelling Spirit (2 Co 3:18). r"-"'The Holy Spirit illumines the intellect that is recollected," says John, "and He illumines it according to the mode of its recollection, and the intellect can find no better recollectt0n than in faith, and thus the Ho.ly Spirit wili not illumine it in any othei" recollection more than'in faith. The purer and more refined a soul is in faith, the more infused charity it possesses, and the more charity it has the more the Holy Spirit illumine it and communicates His gifts."lbid., c. 29, #6; p. 205. To A Benedictine Were you a dawn-rising monk in a black-robed hood Meditating in a Kansas winter wood? As you shuffled to chapel in bare, black sandals Lighting beeswax tapered candles-- Did you gaze into Christ's~bleeding eyes On His altar crucifix? And soul-long as all souls long for an unearthly Paradise As your hand touched His candlesticks? Later in your journeys all around the U.S.A.-- Did you study, thought-penetrate all people's problemed way? Did you want to reach the people when the people turned away? Did you find it very difficult sometimes to even pray? For God is ~never lost or ever far away . " But sometimes our paths seem hid and crossed, With clouds hiding tomorrowt darkening our future's way. Yet we know Redempti,on's garment must be woven By our own hands this very day, woven in Christ's design and way. Christ has a certain design, one that's yours, one that's mine, With His holy gift of time, He'll teach us to weave His way. If we don't forget to love Him, listen to what,His voice will say, He'll lift us up, overflow our cup. We'll find a brighter day. Mary Ann Putman 4422~.42nd Ave., S. West Seattle, WA 98116 Reflections on Our Congregation Sister Cecilia Murphy~ R.S.M. Sister Cecilia is Director General of the Sisters of Mercy in Pittsburgh. On the oc-casion of last All Souls~ Day, she reflected with her sisters on the "'many saints of our Congregation" and on the meaning of the Congregation itself. She resides at 3333 Fifth Ave.; Pittsburgh, PA 15213. We as a Congregation have some penetrating questions to answer. Among these questions are: What are we as a religious Congregation? What are we to each other? What is-our Congregational apostolic presence? What witness do we give as Sisters of Mercy? Does our life style reflect that of Christians who believe in the beatitudes and who strive, to live lives of ~simplicity? Do we feel the cost of being consecrated to God or do we dilute the suffering in our lives by compromises? Are ,we joyful people who live other-centered lives? Do we wish to grow and attracL new members? My most vital concerns about the Cqngregation center around questions like these. We must answer these questions as individuals and as a Congrega-tion. No General Director, no Council, no Policy,.Board can answer these questions. Each of us must assume the responsibility ,, to answer these ques-tions. ~ Our Decrees acknowledge the primacy of interior renewal. Are we really attentive to interior renewal? Our focus on external renewal is evident. Our external appearance,, our life style, our behavior patterns have changed greatly since 1966. What has happened to us interiorly? During the past nine years, many of us have suffered intensely from change. Through this suffering we have grown individually and as a Congregation. But, we now need to focus on some aspects~of our lives which need attention from each one of us. Personal prayer, without question, is an absolute necessity for each Sister. Never in our history .has the need for personal prayer been greater, 187 Review for Religious, Volume 35, 1976/2 and never have our distractions from prayer been greater. Prayer, as we all know, is not an obligation that we clock of[ at one-half hour periods; it is a way of life; it is a giving of ourselves to the Lord day by day despite the noises of our work and our relaxations. Why did we come to religious life? We must constantly seek to answer this question--not for some other Sister, but for ourselves. Do we as a Congregation witness to the value of prayer in our lives? Do people sense in me, an individual Sister of Mercy, that prayer is a priority? Do I ever take time for a day of retreat? Con-sidering the challenges to our life and to our spirit, these are not questions we can afford to ignore. These are questions that each of us must answer. I am firmly convinced that if we as a Congregation renew ourselves in-teriorly and face the question of personal prayer, we will not be predicting a rate of growth of one new member each year. We must be renewed in our commitment to personal prayer. Prayer presupposes some time for quiet. We live in a noisy world of TV, chatter, and many other noises, but we must remember that we need time and space for prayer. External stillness can help dispose us to God. This quiet cannot be imposed, but I ask eacfi Sister to contribute to a spirit of quiet and calm in her living situation. Thr6ugh this we can better stand before God, be ready for His word, and become more attuned to Him, more in touch with ourselves, our strengths, weaknesses, and potentialities. While we must pray alone, we must also pray together. Communal prayer t~or many Sisters is a source of concern and a disappointment. That in itself is a hopeful sign. I feel that there is a growing concern within us as a Congregation that we want and need to pray together: No one form of prayer will satisfy every Sister at all times~ But we have a right to expect communal prayer from each other. Each group of Sisters living together must continue to'be concerned and to make serious'efforts to pray together. It has been frequently said that communal prayer cannot be a forced situation, in which those who seldom communicate meet to*recite the same words. Prayer requires some union of mind and heart among its partici-pants. Thus, the need for rehewal in prayer touches on vital questions of community, of what we are to each other. By membership in the Congregation we share a bond of religious dedi-cation and a commitment to common ideals~ Sisters of our Congregation should be "special" to us even though we may not share their life Style or dress. We MUST be kind to one another. We cannot destroy each other. We must begin to 'realize that our conversations, our attitudes of hopeful-ness and joy or of complaint and negativism can cause 6thers to be strength-ened and rejoice in their vocations or to lose heart 'and wonder what re-ligious life has done for us. Our attitudes are conveyed in subtle 'ways; our words also tell others how we feel about them and what our values are. We must, if we'are to survive or deserve to survive as a Congregation, take careful account of our attitudes toward each other and toward the Congre~- Reflections on.Our Congregation / 189 gation. Catherine McAuley gave us a legacy of union and charity.Thus, we cannot spend our waking hours, our phone and table conversations gather-ing information ,about other Sisters, judging each other, and using leisure time in pettiness. There is NO time for this. We have;been called to be apostles, to spread, the "good news," to be "good news" to others. None of us, regardless of age or occupation, is exempt from this responsibility. Each of us needs to ask herself: Am I good news to others? Do Sisters consider me a strengthening factor in Congregational life? None of us has a perfect record in this regard. But let us begin again. Let us try to be more aware of our words and attitudes, more supportive of each other, not just as we do so well in times of death and sickness, but every day. Let us likewise reflect upon our attitudes to others outside the Congregation. Are we prejudiced? Are we concerned about others who lack the necessities of life? Are our values really Christian? Living religious life is not easy. It costs a great price. In the New Testa-ment we learn from Christ the cost of discipleship. He was hated, con-fronted, and crucified. He was, for all human purposes, the greatest failure the world has ever known. He did not come to bring us suffering but to teach us how to live with it. To His~ disciples He said: "Take up your cross and follow me". "Unless the seed die, it remains alone". "Un-less you deny yourself . . . " Christ did not igreach an easy message. He did not call His disciples to a life of comfort and security. He said: "The Son of Man has nowhere to lay His head". "the servant is not greater than his Master." It is never easy to be a disciple. It we are comfortable, satisfied and complacent, we have great cause for concern about our Con-gregation. No one who tried to fulfill the will of God did so with comfort and satisfaction. I see in our Congregation some need for each of us to reflect on the meaning of the cost of discipleship. Have I personally lost sight of who I am called to be? Have I compromised and rationalized so that I can have the best of two worlds? I cannot look at another Sister and judge what she has done. I must look at myself. When the Church abrogated the Lenten fast, she intended that we impose new personal penance upon our-selves. Do we do this? The human condition has not changed, nor has our need for self-denial. Each of us is, a sinner and the more we know of God, the more we know how sinful we are. None of us is perfect nor can we forget that we need to make conscious responses in self-denial. Catherine McAuley founded her Congregation on Calvary to serve a crucified Master. Each of us has a share in that mission by our member-ship in this Congregation. Catherine McAuley held ideals of service like: "God knows I would rather be cold and hungry than that His poor should be deprived of any consolation in our power to afford." Is this a reality in my life? Am I willing to be hungry, even occasionally, that others may eat? These are the kinds of questions we must face if we are to be true to the 190 / Review ]or Religious, Volume 35, 1976/2 spirit of Catherine McAuley. We need God desperately and we need each other desperately. We need to 'be willing to experience conversion personally and as a Congrega-tion. We must be willing to pay the price for this conversion. ~ We can and must be a tremendous potential for good in the Church and the world. We can and we must witness to each other and the world that material goods are NOT the source of our joy nor the values on which we spend our "energies. We need to reflect simplicity--not in a judgmental or self-righteous way but in a spirit of who we are called to be. We can~and we need to reflect a joy'that comes from living with Sisters of joy who belong to God and who are free to be faithful in celibate love. We must focus on what we are to each other in community, We must share not only our goods but ourselves. If we have any struggles today and. are to attract new members to our Congregation, I am convinced we must experience interior renewal and unity of purpose. We know that God is faithful and that He will help us in this. Let us unite together as a Congregation, renewed in our purpose to pursue conversion. May God grant each of us light, strength, patience, and courage so that individually and corporately we will be strengthened to spread the good news, to further God's Kingdom, to be vital Sisters of Mercy. A More Authentic Poverty Horacio de la Costa, S.J. At the time of the 32nd General Congregation of the Society of Jesus, Ft. de la Costa was one of~the four General Assistants to Fr. Arrupe. Subsequent to the Con-gregation, he was able to return to his beloved historical studies and writing, center-ing on the history of the Church in the Philippines. He resides at Xavier House; P.O. Box 2722; Manila 2801; Philippines. A consideration of the D~cree on Poverty of the 32nd. General Congrega-tion of the Society of Jesus must begin with a word about its background. The General Congregation immediately preceding, the 31st, decided that Jesuit legislation on poverty should be brought into conformity with the dispositions of. Vatican II, but at the same time perceived that this would be better done not by itself but by experts reflecting on the matter over a period of time. It therefore elected what are called definitores to draw up Statutes on Poverty which would become Society law, on the authority of the General Congregation itself, upon approval of the. Superior General. In 1967¢ Father General Arrupe approved these Statutes. The 31st General Congregation had provided, further, that the 'Statutes thus adopted be submitted for review to the next General Congregation. Ac-cordingly, Father General Arrupe, having decided after the Congregation of Procurators of 1970 to convene the 32nd General Congregation, ap-pointed a study commission to go over the Statutes and ~:ecommend possi-ble improvements. Some of the delinitores sat in this commission also. Most of its members were moral theologians, jurists, or administrators. Some months before the Congregation convened, Father General expanded the *This article is :being published simultaneously in the current issue of Jesuit Studies (The American Assistancy Seminar in Jesuit Spirituality) entitled: "On Becoming Poor: A Symposium on Evangelical Poverty." 191 Review ]or Religious, Volume 35, 1976/2 membership of tffe commission to include experts from other disciplines and areas of experience. The 32nd General Congregation constituted from among its member-ship its own Commission on Poverty: Commission III. Some of the mem-bers of the pre-Congregation commission, being also congregati, were elected to Commission Ili. Very broadly speaking, it can be said that for the jurid-ical aspects of the' present Decree, the Congregation relied chiefly on the work of the pre-Congregation commission; for its pastoral aspects, on its own Commission III. The Decree itself is divided into three sections. Section A is a declara-tion of what Jesuit poverty should be today in the light of prevailing con-ditions in the Church and in the world. This declaration sets forth the as-cetical and pastoral principles on which is based the dispositive part of the Decree, Sections B-F. Section B, "Norms," gives the prescriptive guidelines for a revision of the Statutes on Poverty, to be undertaken by a commis-sion appointed by Father General, who is to approve and promulgate the revised Statutes. Sections C-F are supplementary provisions concerning certain aspects of the new juridical structure which is being given to the Jesuit practice of poverty. A prinCipal objective which the pre-Congregation commission set for itself was to simplify Jesuit legislation on poverty. It was observed that over the years numerous alterations had been introduced into the primitive legis-lation of the Ignatian Constitutions, usually by obtaining an indult, that is, an exception to the law, from the Holy See; for instance, the indult whereby Jesuits are enabled to accept Mass stipends. Another~ kind- of deviation from the primitive legislation was that of certain accepted anomalies; for :instance, houses of writers.: A house of writers is not, strictly speaking, a "college" in the sense of the Constitu-tions. It is not a house of formation, the only Jesuit institution to which St. Ignatius allowed fixed revenues. Later, however, houses of writers were also permitted fixed revenues, on the grounds that they cannot otherwise carry on their valuable apostolate, since the kind of books Jesuits write are very seldom best-sellers. Similarly, there was no provision in the primitive legislation for the care of the sick and the aged. These were therefore assigned to the same juridical category as the Jesuit seminarians ("scholastics") supported by the colleges. In effect, those retired from the active apostolate were equated with those who had ~not yet begun it, and the arca seminarii, or formation fund, did double-duty as a social-security fund. . There were also accepted ambiguities which amounted to legal fictions. For instance, missionary priests in the Spanish colonies--at least up to the time the Jesuits were expelled therefrom (1767)--received fixed yearly stipends from the government. In the Philippines, this stipend was 100 silver pesos and 100 [anegas (bushels) of rice a year. This was by no means A More Authentic Poverty / 193 a pittance. A silver peso in those days was really made of silver, and its purchasing power was probably a hundred times that of the present metal-alloy peso. At any rate, each missionary priest was able to support with his stipend a missionary ~brother,~and still have something left over toward building a parish church and a parish, house. Now then: this stipend can, with a little stretching of meaning, be called an alms. But the government, and almost everybody else, considered it a salary--so.mething which the Constitutions did not allow for, especially with reference to spiritual min, istries, the normative maxim for which was. to "give freely what you have freely received." A more recent example of ~this ambiguity is the~ salary received by military and hospital chaplains. Military and hospital chaplaincies are certainly valuable, even necessary apostolates, But in many countries of the world, 'the civil law does not allow anyone to become a military or hos-pital chaplain unless he accepts a salary. It does not allow him to give freely what he has freely received. Finally, there was what looked like downright violations of th~ law to those Who ttid not understand or appreciate the need from which they arose. How, ,for instance, was the glorious Japanese mission of the Old SoCiety, founded, by Xavier himself and so fruitful in martyrs, supported?~:Why, by the fantastically .lucrative Macao,Nagasaki silk trade. ,.Portuguese inv~estors in the trade would invest sums for, or on behalf of, the Jesuit Provin(~'of Japan, and the profits from these investments were. what supported' the Province's catechumena~es, houses of formation, mission station~, printing press. Were they alms? Were they fixed revenues? Or were they negotiatio vetita, commerce forbidden to clerics? All these complexities seemed to arise from the fact that thoroughly ~alid and even absolutely essential apostolates could not be undertaken or main-tained without such departures from the primitive legislation. And 'the reason for this was the difference in economic, social, and juridical struc-tures between the modern world, the world that emerged from the Indus-trial Revolution, and the late-medieval world, the world of St. Ignatius. There are all-pervading socioeconomic realities we must take into account today which St. Ignatius and his first companions almost certainly did not foresee. Here are some of them. In many parts of the world, Western and non-Western, capitalist and socialist, there is a decline in the witness value of mendicancy. Living on aims is rarely if at all considered an effective witness to iapostolic fi'eedom and trust in divine Providence, Accompanying this decline is a correspond-ing appreciation of the ethical and social value of work, and of wh.a.t are generally considered to be the natural adjuncts of working for a living, such as the provident setting aside of savings for the future, and the invest-ment of such savings in economic enterprises that generate income. Another difference to be noted between St. Ignatius' time and ours is 194 / Review lor Religious, Volume 35, 1976/2 the decline in the modern world of the temporal power .and wealth of the Church,-and the dissolution of medieval forms of union of Church and State. It is no longer possible,for large-scale apostolic enterprises to be financed by endowments granted by pope or prince, by cardinal or'con-quistador. How are large-scale apostolic, :enterprises financed today? Mostly by smal! private donations derived chiefly from the middle class: the people; neither rich nor poor, who enable o religious institutes to train,their seminarians and establish foreign missions. It is a fact, to be acknowledged with gratitude, that in the world as it now is we, depend almost entirely on the bourgeoisie for the financial viability of our apostolic enterprises. On the other hand, we r~eligious are called to live not precisely as bourgeois but as poor men and women. How do we do this, in the world as it now is? How do we set up a structure~for our poverty that will be simple enough and practical enough to enable us to carry on our ministries effectively, and yet live poor? ~ ~ The pre-Congregation commission on poverty mentioned earlier pro-posed that one way of doing this was to accept the basic distinction be-tween communities and apostolic institutes, .a distinction already Sketched out by the definitores of the Statuta of 1967. The 32nd General Congrega-tion ac6epted the :distinction, along with the juridical implications spelled out by'the commission.1 In fact, the Congregation made that distinction the "keystone" of its "reform of the structure of temporal administration.":-' There are, of course, preblems raised by this revision of structure, or foreseen as'following upon it. That is why the Holy Father directs that the Decree be put into practice ad experimentum, so that the. next General Congregation "can re-examine the entire question on the basis of the .experi-ence acquired in the years to come.''3 But ~where the religious life is.con-cerned, juridical structure is usually consequent on a spiritual discernment. In the present case, that discernment is set forth in the expository portion of the Decree (Section A), to which we now turn. The 32nd General. Congregation confirms the findings °of its predecessor on the basis of a review of the Societyrs experience during the decade inter-t" By the law of ~the Society there is to be established a distinction between com-munities and apostolic institutes, at least with regard to the destinatibn and usu-fruct of 'their goods and between the financial accounts of each."--Decree of Poverty B III 1. Apostolic institutes are defined as "those institutions or works .belonging to the Society which~ have a certain permanent unity and organization for apostolic pu,rposes, such as universities, colleges, retreat houses, and other such in which Ours cai'ry on their apostqlic work."--ibid. B I 2. "Th~ goods of apostolic institutes of the Society may not be diverted to the use or profit of Ours except for a suitabl~ remuneration, to be approved by the Provincial, for work in such institutes or for services rendered to the same."--ibid: B IV. ~-lbid. A IV I 1. '~Jean Cardinal Villot to Father General Arrupe, 2 May 1975, n. 5. A More Authenti¢ Poverty / 195 v~ening between them. These findings are chiefly three. First, that our pres-ent pra~ctice of evangelical poverty, falls short of. the norms .established by St. Ignatius and the first companions, and hence, that we must resolutely and perseveringly undertake a renewal of the spirit of poverty according to the specifically Ignatian inspiration. Second, that while we must~ by all means keep the primal norms of~.our poverty intact as far as their substantive de-mands are concerned, we must also adapt them to,the socioeconomic and juridical conditions of our time, very different from those of the time when St. Ignatius and the first companions established them. In other Words, our renewal of the spirit of poverty must be accompanied by a certain adaptation of structures and procedures; it must be a renovatio accoramodata. Third, that in the matter Qf poverty, as in other matters, ,spirit and structure are intimately interdependent; that while the spirit of poverty needs a structure to support it, safeguard it, and make it operative, the structure wilPnot work, will become dead-weight and dead-letter, unless those involved in the structure are imbued with the spirit of poverty and are resolved to make the structure work. The determination of the surplus income of 'a community might serve to illustrate this third finding, namely, the interdependence of spirit~and structure. The surplus income of a Jesuit community cannot be retained. It must be disposed of annually.4, By surplus income iS o meant what is over and-above the expenses and the contingency fund. provided for in the annual budget of the communit~y as determined by its "responsible administrator" with the appr.ovai of the provincial superior.~ The norm for estimating the annual budget is a community style of.life "removed .as far as possible from all infection of avarice and as like as possible to evan-gelical poverty.''6 Ultimately, therefore, this whole rrgime of placing the community on a budget and disposing of annual surpluses will depend on the style of life adopted by the community. It will depend oi~ how seriously the community tries to live up to the norm set by the Congregation, namely, that "the standard of living of our houses should not.be higher than that of a family of slender means whose providers must ,work. hard for its support.''r In a word, it will depend on how much alive the spirit of poverty is among us. For, as the Congregation. says; "While law can support spirit, no legal re-form will profit anything unless all, .our members elect evangelical poverty with courage at the invitation of .the Eternal King, Christ our Lord.,8 , 4Decree on Poverty B VII 1. 51bid. B VI. ~Ibid. B VII 1. rlbid. A llI 7. 8Ibid. A V 13. 196 / Review ]or Religious, Volume 35, 1976/2 The norm for our standard of living just ~ited may in ~turn serve to illus-trate the second 'of the findings mentioned above, namely, the need for adaptation. It is stated that our standard of living can be lower, but not higher than that of "a family of slender means." Yes; but what are "slender means"? What does "slender" mean? One particularization of the term follows immediately: a family of slender means is one whose providers must work hard for its support. This would seem to exclude unearned in-come, that is, income from'invested funds, at least as a principal source of support for our communities. It would seem to imply that our communities should derive their day-to-day support from the earnings of the day-to-day work of their members. Here is one example of the adaptation to the changed conditions of the times noted earlier. The Congregation itself calls attention to it: "For cen-turies, the perfection of religious poverty was found in mendicancy . He was .counted poor who lived on alms, placing all his hopes in the provi-dence of God operative through benefactors. With growing clarity the Church invites religious to submit to the common law .of labor. 'Earning your own living and that of your brothers and sisters, helping the poor by your work--these are the duties incumbent upon you.' '''~ This may possibly explain why the Congregation does not have'recourse to the gauges or measuring rods of religious poverty devised in times past. Such ~as, that religious poverty is a poverty of dependence~. dependence, in the first instance, on the superior, but through him, dependence on the providence of God "operative through benefactors,'--that is, dependence on alms. The emphasis today is not on alms but on work. Or again, that our poverty should be assimilated to that of honesti sacerdotes, reputable secular priests; for while the reputable secular priests of former times did live very slenderly, they were nevertheless supported by "livings,~' that ig, stable revenue derived chiefly from landed property. However, it must not be thought that the Congregation excluded mendi-cancy-~ dependence on alms for support--altogether. Neither did it sup-pose that religious who live on alms do not work. We should give it credit for a certain measure of realism. It is a fact that many of our, hardest work-ers are dependent~ on alms for their support; for instance, missionaries. It is also a fact that in certain regions of the world today, for instance, in those countries behind the Iron Curtain where the Church is permitted tO exist~ Jesuits can live and work only i~ supported by free-will offerings. And it is equally a fact that even in those regions of the world where the right of the Church to exist is recognized, much of the work we have to do as ministers of the Gospel does not have a financial remuneration attached to it. Thus, while we should by all means adapt ourselves to the work-ethic of our time, we should guard against pressing too closely the work-income ~'lbid. A II 4, citing Vat. II, PC n. 13, ET n. 20. A More Authentic Poverty / '197 nexus. It is my impression~ that the Congregation was fully .aware of the dangers of doing so; fully aware that it could introduce among us what usually accompanies the work ethic, namely the market orientation. It is not too far-fetched to foresee an evolution of attitude after this fashion: One begins by looking around for compensated.work in order to be able to contribute to the support of .one's community. One goes on to. prefer compensated to non-compensated work, the apostolic value of the Works being roughly ~equal. A gradual, perhaps a very gradual, an almost imper-ceptible reversal of values then takes place, whereby the value of apostolicity becomes Jsecondary to the value of marketability. Such a process might even end up with an alternative version of Surplus Value, namely, that wages represent an apostolic "surplus" over and above the apostolic value of the work itself, and hence that the better compensated work is the more apostolic work. Besides vitally affecting our choice of ministries, a too rigid interpreta-tion of the duty of ~"earning your.own' living and that of your brothers and sisters" could introduce in the Society--int~ormally, to be sure, but palpably another system of grades, one based not on presbyteral function but on earning capacity. Those engaged in gainful employment and thus con-tribute to the,support of the community would, for all practical purposes, be the professed; those not thus engaged, and hence are supported by the community, °would be the coadjutors. Such a stratification would tend to bring our c"0mmunity life down to a purelyhuman level, and may well have disastrous consequences: assumption of privilege by the ~gainful workers, frustration and resentment on the part of the "unprofitabl~ servants." Are these purely conjectural hypotheses, or do we perceive them even now, in certain parts of the Society, as a~ cloud no bigger than a man's hand? At any rate, we have from the'Congregation a reminder that the adoption of the work ethic--as, indeed, the adoption of any valid principle of action--involves risk. "The frequent engagement of Ours in professions and salaried offices it not without dangers, not only for the spirit of gratu-ity, but even, for the observance of common life itself. SuCh work is to be chosen only as a more effective means to the communication of faith, with-out thought of remuneration or of the privileges attached'to an office.''1° But to get back to the slender-means norm. Besides the fact that it.is means acquired by work, present hard work, rather than a stable income from invested funds, what other nuances can give it sharper definition? Perhaps this, that it should be a deliberate renunciatibn of consumerism, of "the appetite for enjoyment and consumptign of material goods" which, as the Congregation points out, "spreads everywhere and verges on a prac-tical atheism.''11 At least that. "At the very least, religious poverty should lOlbid. A III 8. 111bid. A II 3. 198 / Review ]or Religious,~ Volume 35, 1976/2 try hard to limit rather than:, to expand consumption,!~ :says. the Congrega-tion. 1-° ,.~ Another. nuance of the :slender,means norm is that our style Of life should be pitched at a level which enables and encourages us not only to work for t.h.e, poor but with ithe poor. In order to do that~ we need to i"acquire some experience of their condition;" and even of their "miseries and distress." This, the Congregation says, is a necessary consequence of the basic option we have made regarding our apostolate today, namely, "comniitment to the cause of justice and to the service of the poor.''13 It is with this nuance that the Congregation repeats ,St, 'Ignatius' injunction "to love poverty as a mother and, within the measure of holy discretion, experience some of its effects as occasions arise. Here, then, are some of the specifications that might make the slender-means norm of our voluntary poverty less abstract, more applicable to real, life .situations: Our style of life should be that of the worker rather than the rentier;.it should put out: of our reach the open-ended self-indulgence of . the consumer society; it should afford us some~direct experience of what the involuntarily poor of today have to put up with, so that we can the more realistically and effectively help them to help themselves. I must con-fess, however, that even so, for me personally, the slender-means norm remains somewhat 'fuzzy around the edges. And I think I see:the reason why in ~a statement in obliquo of the Congregation itself. It expresses regret that we have no other word.to designate the poverty of ~the.~)religous life except the word "poverty." This is regrettable ~because "poverty means very different things to different people.''.~ Indeed it does. Not only that; different people (and therefore different Jesuits) can hold their different views of poverty honestly and sincerely, without hy-pocrisy or cynicism. Further: the reasons why they hold these different views are not always myths but often realities. Thus, a Jesuit style of life really and truly considered poor in Australia or West Germany may well be considered really and truly :affluent in Ecuador or Indonesia; not neces-sarily because Ecuadorian and Indonesian Jesuits are religious of strict ob: servance, while Australian. and West-German Jesuits are religious ~ of lax observance; but simply because of~ the .difference between "a family of slen-der means" in the developed world and the corresponding family in the underdeveloped world. ~ Consider, too, the fact, or at least the possibility, that the type of apos-tolate to which a Jesuit is sent has, perhaps should have, an influence on his style of life; an influence that leads, perhaps inevitably, to a difference ~Z.lbid. A III 7. ~. ~'~lbid. A II 5, A III 10. ~Const. [287]. ~SDecree on Poverty A I11 7. A More Authentic Poverty / 19,9 in standard of living. Thus~ it might be asked whether the:style of life of Jesuits teaching in the Gregorian University~ in Rome should be, or can be exactly that of Jesuits working among the marginados in Venezuela. The classical.: precedents invoked by those who favor a difference are will known. Among ~he missionaries of the Old Society in India, was there not a sign~ificant difference in style of life between those who worked among the brahmins and those who Worked-among the pariahs? And what about the drastic change in style of life adopted by Xavier in Japan, when .he learned that the Japanese paid scant attention to mendicants but might possibly give a hearing to an hidalgo? Equally-familiar are the precedents brought forward by those opposed to recognizing such differences. Ignatius' instructions to Lainez and Salmer6n, papal theologians at the Council of Tre~nt, that they should not follow th.e life style of the Council Fathers, but should work in ,hosEitals as orderlies, preach in city squares without a Stipend, and beg their meals fromo, door. to. door. The example of Ignatius, himself, when, he returned to Loyola from Paris: refusing to stay in?.the ancestral castle with his brother, he chose to dodge in the town infirmary, considering it a better platform from which to. persuade his fellow citizens to the service of faith and~ the promotion of justice. There is, then, an ambiguity--a necessary ambiguity, as ,iLseems--in the general norms proposed .by the Congregation; and the Congregation. admits it. Not only does it recognize that poverty can mean different things. to different people, but in ;recommending "the insertion of communities among the poor" as '.'a testimony of love of the poor and of poverty to which the Church encourages religious," it calls attention to the fact that "implehae.ntation of this proposal will have to be different in our widely. diff,ering circumstances.''I~ What it is saying, in effect, is that the slender-means~ norm can mea.n different things to different communities., o Thp practical conclusign that follows from this is that it is up t'o the discernment of local and provincial_ communities to ensure that, taking into account differences in socio-economic context and apostolic commit-ment, our poverty is, and is .seen to be, the poverty of Christ. It is to the same practical conclusion that the Congregation comes in the other major areas of our life and apostolate.17.The crucial role which the Congregation assigns to discernment, personal, and communitarian, in the process of translating its decrees from paper to practice,~, clearly appears in that it recognizes discernment as an, ingredient of Jesuit identity,18 _.and giyes,~ex~, t.ended treatment to it as a feature of our community life.1:' ~ This brings us to what was mentioned earlier, as the first of the~ findings ~lbid. AIlI 10. ~TGC 32, "Our Mission Today," n. 71; "The Formation of Jesuits," n. 22. lsGC 32, "Jesuits Today," n. 19. ~ ~:~GC 32, "Union of Minds and Hearts," nn. 21-24. ~ 200 / Review 1or Religious, Volume 35, 1976/2 of the Congregation on Jesuit poverty, namely, the need for a renewal of the spirit of our poverty as conceived by St. Ignatius. A first observation and an Obvious one is that we h~ave vowed ourselves as religious to evangelical poverty, that is, the poverty proposed by the Gos-pel as a counsel of perfection~ and adopted by Christ~ himself. Hence, a first distinction, equally obvious, must be made between our voluntary poverty and the involuntary poverty that afflicts so large a portion of the human race. This inhuman and dehumanizing poverty, frequently imposed by in-justice, is an evil. It cannot be the object of a vow. It is not the poverty we embrace, it is the poverty, we must fight. Religous poverty is evangelical, not necessarily sociological. Not necessarily; which leads to a second observation. All religious in-stitutes are followings of Christ, but each religious institute follow~ Christ in its own way, according to the charism of its founder. Of St. Ignatius it may be said that his way of following Christ is pre-eminently the way of service, of apostolic service. We belong to a Society which~"'is founded for this purpose above all . the defense and propagation of the faith" :and any kind of ministry whatgoever that shall be "for the glory of God and the common good.''~° Our poverty, then, as everything about us, is-~or is meant to be apostolic. We embrace poverty not for its own sake, as another religious institute well might, but in function of the apostolate. St. Ignatius' phrase praedicare in paupertate--to preach in poverty--must, I think, be ~understood in this sense. We are to be poor that we may all the more effectively preach. The images in which St. Ignatius embodies his notion bf poverty seem to suggest as much. For Francis of Assisi, poverty is the Lady Poverty, the lady of a troubadour, a loveliness to be loved for itself alone. For Ignatius of Loyola, on the other hand, it is "the firm wall of rrligion"; fortifications designed to defend an intra muros, an area of peace in which to build the City of God. And we must love poverty, ~ertainly; but "as a mother": a mother who gives birth to a .life, nurtures and trains it, not to keep for herself but to send forth: a life that will be something of value in the world of me'n.21 In the world of men today, that something of value is, for us Jesuits, a commitment to "the service of faith, of whii~h the promotion of justice is an absolute, requirement.''z2 Hence, if the promotion of justice should i'equire in-some place, at some time, the "insertion of communitiesamong the poor," if it should summon us "to live among the poor, serving them and sharing something of their experience," something of their "miseries and Z°Form. Inst. n. 1. 21Cf: Const. [287], [553]. Z2GC 32, "Our Mission Today," n. 2. A More Authentic Poverty / 20_1 distress,'''-''~ then we .must. by all means do so, but with a clear understand-ing that such poverty is a degradation not an enhancement of the"human condition, and that we embrace it for the sole purpose of h.elping our fellow-men to free,themselve.s from it. In a word, ev.angelical poverty is not neces-sarily sociological poverty, but may demand acceptance of it in.function.of the apostolate. This brings us to a third observation, na~mely, that if our poverty is in function of the apos_tolate, then it is what might be called a "functional?' poverty. It is, in level, form and style the poverty that best serves our apos-tolic ends. Its measure is the tantum-quantum of the Exercises.-"4 That is why the Congregation begins its declaration on poverty with a "reflection on the Gospel in the light of the signs of our times"; or so it seems to me. It seems to me that the Congregation, faced with the task passed on to it by its predecessor of answering "the demands of a real and not pretended poverty," did not begin by asking the question "What should our poverty be?" but by asking the question "What should our poverty be ]or?'''~'' From its reading of the signs of the times, the Congregation brings for-ward certain apostolic objectives which our poverty should by preference bear witness to or serve. At a time when nations, groups, and individuals ha~,e come to realize that .the material resources of this planet.are limited, and have reacted to that realization by accepting as a fact of life that the race is only to the swift and the devil takes the hindmost, vowed poverty should be, and be a witness to, sharing. "On fill sides there is felt a desire to discover new com-munities which favor a more intimate interpersonal communication, com-munities of true sharing and communion, concerned for the integral human development of their members. Our lives, our communities, our very poverty can and should .have a meaning for such a world.'''-''~ That meaning and message will be effectively conveyed by "a poverty pro~foundly re~ newed . . . happy to share with each other and with ,all.'''7 In fact, "our communities will have no meaning or sign value for our tim.es, unless by their sharing of themselves and all they possess, they are clearly seen. to.be communities of charity ,and~ of concern for each other, and all others.''-~ Secondly, at a time when human .fulfillment tends to be equated with the possession, enjoyment, and consumption of material goods, vowed poverty should point in the opposite direction. It should point to. simplicity: :.~Decree on Poverty A II 5, A III 10. :4Cf. 'Spir. Ex. [23]. '-"~Cf. Decree on Poverty A 1I 3-5, A III 7. '-'Olbid. AlI 3. "-'Zlbid. A V 14. "-'Slbid, A II 5. 202 / Review [or Religious, Volume 35, 1976/2 a "simpler way of 'life," ~"simple in community expression and joyous in the following of Christ," and by this witness openin~ up to men "a new liberty and another happiness.''-~'~ Finally, at a time when the struggle for justice often means a~ struggle against unjust establishments, a disengagement from the affluent and power-ful elites from which we have received, and perhaps continue to°receive beriefacti6ns, vowed i56verty must have and be-seen to have a detachment that makes it credible. "It will be difficult for the Society everywhere to forward :effectively the cause of justic~ and human dignity if the greater part of her ministry identifies her with the rich and powerffil.'''~'~ That most be the touchstone of our credibility: detachment. "The attitude of the So-ciety should b~ that of the Third Class of Men. fully as ready to abahdon as to retain, to the greater service of God,''3~ manifest' in a povei'ty that is "apostolic in its~active indifference and readiness for any service; in-spiring our selection of ministries and turning us to those most in need?':~°- In sum: the,selfless sharing of a simplicity of life that leads to integral human developm6nt and, by its realism, gives credibility to our efforts to remove the obstacles tO that development--this is what the Congregation proposes our poverty should be today, as discerned frorri the Signs of the times: ~But in qchat'~sense is this a renewal, a making,new again, a return to what the Society was when it was new? This brings us back to'a point which came up earlier: the crucial role given by'this Congregati~on to discernment. For if it 0is admitted that ours is a functional poverty, a poverty in function oLthe apostolate,~then the authentic practii:e of that~poverty will depend at any given moment on what we discern to be,the Conc?ete objectives~of our apostolate at that moment; in short, on "our mission today." And this adap-tation is truly a renewal--so, at least, it is argued because it is precisely what St. Ignatius did. ~ ~. What Ignatius did was to giv meaning and structure to" the practice of' voweff poverty which was in function of what he discerned: to be the apos-tolic needs Of his time. He then wrote Constitutions which not-only do not forbid but demand that we practice our poverty in the light of a' similar discernment. What was his discernment? We might illustrate how concrete it was by its apparent c6ntradictions, for it is a'well-known fact that the concrete and its demands do not always meet the requirements of abstract logic. Ignatius made Jesuits in professed houses live from day to day and "-'albid. A II 3, A V 14. :~°Ibid. A II 5. 3~Ibid. AIII 9; cf. Spir. Ex. [155]. :*°-Ibid. A V 14; A More Authentic Poverty / 203, even beg from door to door; but he allowed fixed revenues for colleges, that is, the houses where Jesuits were being trained to live from day to day and beg from door to door. He would not permit the sacristies of our churches to be supported by such revenues, but-the churches themselves, Works of art which might be considered verging on the lavish,.he accepted from, or consented to be constructed by, benefactors belonging to the affluent establishments of his time. He did not favor our men going on horseback, even if they were on a mission and in somewhat of a hurry; yet he decided that professed houses should have a garden for our men to walk in. A garden! Why, certainly; a garden in cities where the ordinary citizen took the air in open sewers 'which, by an exaggeration of courtesy, were called streets. But, after all, was not Ignatius following in this matter the example of Christ himself? Christ, who regularly skipped meals because of the poor, the sick, and the bedevilled who pressed around him, but who told treed Zacheus to come down from his perch and give hil~ lunch in his house, the ~ather well provided house of an officer,of the internal revenue. Christ, who did not even have a foxhole or a bird's nest where to lay his head, but who, on his way to or from Jerusalem, regularly stopped_ at Bethany, in the house of the opulent Lazarus; who did this at lehst once with his entire entourage, seemingly unannounced, for he sent Mhrtha into a tizzy trying to figure out how may courses to lay on for dinner. Christ, who told the Seventy-two he was sending out on mission not to bring a purse or an extra pair of sandals, but who also told them that wherever they found accep-tance they should eat and drink what was put before them, because the laborer is worthy of his hire. Christ, who had a rather expensive robe, woven without seam from top to bottom, as the soldiers gambling for it immediately recognized; but who died naked on the cross. What then? Is there a fixed poverty line calculable in currency values,~ valid for all times and seasohs, to which we must keep? It ~ems not. But~ in that case how do we make, how can we be sure that we are making our poverty authentic? It would Seem that our po~verty is~authentic in the hi'eaT sure that it is really and truly in function of our apostolate--as it was in the case of Ignatius, as it was in-the case of Christ. And because it is in func-tion of the apostolate, our poverty, is, in sum, a basic insecurity: the basic insecurity of men who can.be sent and are willing to. be sent on any mission, even without provision for the jou~rney and with no assurance of provision at the end of it. Our poverty level is the minimum required to enable a Jesuit theologian to enlarge the frontiers ~of~ theology. It is also the maximum allowable "~for a Jesuit engaged in~ the "lSedagogy of the oppressed" to.be credible to. the oppressed. And it is a willingness on the part of the theologian to be sent to the oppressed, and a corresponding willingness ~n the part Of the peda-gogue of the oppressed to join a theological faculty. ,Let u,s, g~ve the last w~rd 204 / Review for Religious, l/olume 35, 1976/2 to the 32nd,General Congregation: "The authenticity of our poverty, after all, does not consist so much in the lack of temporal goods, as in the fact that we live and are seen to live from God and for God, sincerely striving for the perfection of that ideal which is the goal of the spiritual journey of the Exercises: 'Give me only a love of you with your grace and I am ~rich enough, nor do I ask anything more.' ":"~ a31bid. AV 14; Spir. Ex. [23~,].' * * Saint Louis University Accent '76 Summer offerings of The Department of Theological Studies, Saint Louis University June 22 - July 30 Accent: Spirituality Continuing SLU's tradition of summer institutes in Spiritu~ality, . Institutes: The~ New Testament and Traditions of Spirituality; Assimilating the LitUrgical Reform: Pastoral Ministry in Th, eological Focus Inaugural Institute: June 7 - June 17 Toward An American Spirituality (Herbert W. Richardson) Accent: °Religious Studies Continuing SLU's on-g0ing M.A. Program in Religious Studies. 12 Courses: Contemporary Doctrihe, Biblical Studies, 'Theology of Religious Life. Accent: Religion arid American Culture Continuing SLU's tradition of exploring the relationship between religion and culture. Workshops: Alternate Futures For Religious Education In The United States; New Interpretations of American Catholicism. Plus: Study Tour To lsrael All institutes and workshops can be separated into two-week segments. For complete information write: Department of Theological Studies Attn: Director of Summer Programs Saint Louis University 3634 Lindell Blvd; ' Saint Louis, Missouri 63108 Our Servant Song to Yahweh: The Radical Yes Sister Mary Catherine Barron, C.S.J. Sister Mary Catherine is an English teacher at Rome Catholic High School. She had p~blished earlier, in the November, 1975 issue. Sister resides at 808 Cypre.ss St.; Rome; NY 13440. In a poem of soul-shattering dimension, D. H. Lawrence, a very ~sensual man, poses a series of very spiritual questions.,He asks: Are you willing to be sponged out, erased, cancelled, ~ made nothing? Are you willing to be made nothing? dipped into oblivion? If not, you will never really change.1 His interrogation embodies the central Christological inquiry asked long before Jesus answered with His life. For throughout the centuries of salva-tion history it has been the haunting refrain of all who embrace the reality of the Servant Song. No matter where we turn in the Old Testament or the New, we find ourselves faced with its harsh delineations. ,Abraham must go through the annihilation Of family ties and holdings in order to found a nation from the child he nearly slays. Moses suffers privation, loneliness, and betrayal as he leads Yahweh's people to a land he never enters. David bears for-ever the searing knowledge of his sin as he witnesses its effects' upon his household and his kingdom. Hosea suffers the painfilled prostitution of his love; Jeremiah preaches renewal amid interior desolation; Isaiah witnesses 1D. H. Lawrence, "The Phoenix," The Complete Poems o[ D. H. Lawrence (New York: Viking Press. 1964). 205 206 / Review for Religious, Volume 35, 1976/2 to the emptiness of the Servant Who is to come. John the Baptist loses his disciples; Mary loses her Son; Jesus loses His life. What do we lose? In a past issue of Bible Today, Father Stuhlmueller reflects on the two-fold aspec't of vocation. He says: "Every vocation has an occasion, that which gets it started. Every vocation has a long search for the deeper mean-ing of what one started out to do.'' Somewhere between the ~'starting oc-casion" and the "deeper meaning" resides a radical "yes" on the part of the servant to what is so graphically outlined in the "Phoenix" poem. How do we say it--that radical "yes"? How did Jesus utter it? Through a total rendering of Himself, in faith, to His Father. He tells us: "Whatever the Father does the Son does too" (Jn 5:19). The Father's "radical yes" to His creation is manifested through the gift of His Son. The Son's "radi-cal yes" to His Father is manifested through the gift of Himself. There was nothing glorious about the human life of Christ. He paid dearly for every sign of spiritual power shown. He labored long and hard for infinitesimally small results. He traversed the length and breadth of His country only to learn that a prophet is never accepted by His own. He was condemned by leaders of the religion He fulfilled. And He

Issue 30.6 of the Review for Religious, 1971. ; EDITOR R. F. Smith, S.J. ASSOCIATE EDITOR Everett A. Diederich, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant editor, as well as books for review, should be sent to I~VIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 6:31o3. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 321 Willings Alley; Philadelphia, Pe.nnsylvania 191o6. + + REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by faculty members of the School of Divinity of Saint Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly and copyright ~) 1971 by REVIEW 'VOg RELIGIOUS. Published for Review for Religious at Nit. Ro\'al & Guilford Ave., Baltimore, .Xld. Printed in U.S.A. Set'ond class postage paid at Baltimore, .Maryland and ,at addithmal mailing offices. Single copies: $1.25. Subscription U.S.A. and Canada: $6.00 a year, $11.00 for two years: other countries: $7.00 a year, $13.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order paya-ble to REVIEW POg RELIOIOGS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Renewals and new subscriptions should be sent to REviEW FOR RELIGIOUS; P. O. Box l 110; Duluth, Minnesota 55802. Manuscripts, editorial correspondence, and books for re-view should be sent to REVIEW FOR RELIGIOUS; 619 Humboldt Building; 539 North Grand Boulevard; Saint Louts, Missouri 63103. Questions for answering should be sent to the address of the Questions and Answers editor. NOVEMBER 1971 VOLUME 30 NUMBER 6 JOSEPH F. GALLEN,.S.J. Decree on Confessions of Religious. In a decree dated December 8, 1970, effective immedi-ately, and confirmed by the Pope on November 20, 1970, the Sacred Congregation for Religious and Secular Instb tutes made the following.changes in the canon law on the sacrament of penance for religious, especially religious women, and on exclusion from a religious institute of one in temporary vows because of ill health. These provisions will remain in force until the new Code of Canon Law is effective. Number 4, e), of the Decree states that the pre-scriptions of the present canon law that are contrary to the new provisions, incompatible with them, or which because of them no longer apply, are suspended. Any provision of the Decree that~ affects novices will apply to those in a temporary commitment other than temporary vows. The numbering of the Decree has been retained in the following explanation. 1-2. The Decree exhorts religious to value highly the sacrament of penance as a means of strengthening the fundamental gift of metanoia or conversion to the king-dom of Christ, and to esteem in the same way the fre-quent use of this sacrament, which debpens ~true knowl-edge of self and humility, provides spiritual direction, and increases grace. These and other wonderful effects, according to n. 2, contribute not only to daily growth in virtue but are highly beneficial also to the common good. 3. All religious, men and women, clerical and lay, ex-empt and nonexempt, should strive to receive the sacra-ment of penance frequently, that is, twice a month. Supe-riors are to encourage this frequency and make it possible [or the members to go to confession at least every two weeks and even oftener, if they wish to do so. In the past, canon law did not oblige religious to go to confession at least once a week. The canonical obligation extended onl~ to superiors, who had to make it possible for their subjects to confess at least once a week. How-÷ ÷ ÷ Joseph F. Gallen, s.J., writes from St. Joseph's Church at 321 Willings Alley; Philadelphia, Penn-sylvania 19106. VOLUME 30, 1971 4" 4" J. F. Gallen, S.J. REVIEW FOR RELIGIOUS 944 ever, the Code of Canon Law presupposed that an obliga-tion of weekly confession, existdd at least from custom, and very universally the constitutions obliged religious to confess at/east once a week. 4, a). "All women religious and novices, in Order that they may have proper liberty, may make their confession validly and licitly to any priest approved for hearing confessions in the locality. For this no special jurisdiction or designation is henceforth required." The first sentence of this number" gives all women reli-gious and novices, in orders, congregations, or societies of common life, the right always to go to confession validly and licitly to any priest of their choice, whether he is diocesan or religious, who is approved for confessions in the locality of the partic.ular confession. Furthermore, as this number of the Decree also states, the confessor does not have to be designated or appointed, for religious women.' Even in the past there were no canonical norms on the confessions of men or women postulants, who were regulated canonically by the same laws on confession as secular men and women. Religious women and novices are therefore .no longer obliged to go to ordinary or ex-traordinary confessors, eveh when such confessors exist for their houses. The special confessor of a particular reli-gious woman of canon 520, par. 2, no longer exists be-cause a religious woman may go, even habitually or al-ways, to any confessor of her choice. The same reason excludes the supplementary confessors (c. 521, par. 2), the occasional confessor (c. 522), and the confessor of seri-ously sick religious women (c. 523). Number 8, e), of the recent norms on the papal enclosure of nuns permits the following: "A priest [even if he possesses no jurisdiction for confessions] may likewise be admitted to assist those religious suffering from a chronic or greave illness." Mere spiritual direction, unlike absolution, does not require jurisdiction for confessions. Because of the sus.pended canons listed above in this paragraph, canon 2414, the last canon in the Code, is also suspended. This canon reads: If a superioress acts against the prescriptions of canons 521, par. 3, 522, and 523, she shall be admonished by, the local or-dinary; if again delinquent, she shall be punished by removal from office, and the Sacred Congregation of Religious is to be immediately informed of the matter. By reason of the second sentence of this number, spe-cial jurisdiction is no longer required for the valid or licit confessions of professed women religious or novices, whether in orders or congregations, nor for those in the analogons states of societies of women living in common without public vows (c; 675). All of these are now ab-solved in virtue of the same jurisdiction as secular women. Priests ordinarily possess jurisdiction for the con-fessions of the faithful ol~ both sex~esf@hey may therefore, in the locality for which they posses such jurisdiction, valid!y absolve the religious women listed" above any-wherd, in the confessional or outside of it. They may licitly do the latter in a case of sickness or for any other reason of like import (c. 910, par. 1). In the pa.st, to absolve validly and licitly the~ same religious women listed above, special jurisdiction was nec-essary. The jurisdiction was special becfiuse it "~as not contained in the jurisdiction granted for the faithful of both sexes~or for women. It had t3 be given expressly for religious women (c. 876, par. 1). The pres.ent suspension of the necessity of special jurisdiction also implies the suspension of the necessity of the designation of a special spiritual director (c. 520, par. 2) by the local ordinary or the regular superior. The i'eason for the necessity of this designation was that special jurisdiction for confession was granted to such a spiritual director. Lay religious institutes o[ men. According to n. 5 of the Decree, the applicable norms of n. 4 on women appertain~ also to lay institutes of men. Therefore, all religious and novices of such institutes may go to confession to any confessor, as explained above for women (n. 4, a). Be-cause of this right of choice, the special ordinary ~onfes-sor of professed °(c. 528), for whom the permission of the religious superior was° required, no longer exists," as is true also of the supplementary confessors of novices in the same institutes (c. 566, par. 2, n. 3),'and likewise of the occasional confessor of both professed and novices (c. 519). All of canon 566, par. 2, on confessors of novices in lay and clerical institutes of men is also suspended. Clerical institutes o[ men. Nothing is said directly in the Decree on the confessions of members of clerical or-ders' or congregations except that they too Should go to confession twice a month (n. 3). However, the applicable provisions on the confessions of women religious and nomces must also apply to clerical institutes. Otherwise, their members would be in an inferior condition to that of religious women and of the members of lay institutes of men, which has not been their status thus far in the laws of the Church. It is also the sufficiently evident intention of the Sacred Congregation to simplify the law on confes-sion [or religious and to grant greater liberty, and these are also desirable in the laws affecting clerical institutes. Therefore, all religious and novices in clerical institutes may make their confession to any confessor, as explained above [or women (n. 4, a). It would be incredible that clerical religious alone would be excluded from the pre-ceding concession. As above for lay institutes of men, the occasional confessor of both professe.d and novices (c. 519) ÷ ÷ ÷ Conlesslons VOLUME 30, 19TI 945 ~. l~. Gallen, $.~. REVIEW FOR RELIGIOUS 946 no longer exists nor the supplementary confessors for novices of canon 566, par. 2, n.3. 4, b). An ordinary confessor must be named for monas-teries of contemplative nuns, for houses of formation of women, and for large houses of women. An extraordinary confessor is to be named at least for the first two types of the preceding houses. The women religious and novices are not obliged to present themselves to either such ordi-nary or extraordinary confessors. The provision for the monasteries of contemplative nuns should in practice be extended to nuns who are doing immediate apostolic work, for example, conducting schools within their monasteries, and also to the houses or monasteries of contemplative congregations of sisters, for example, the Sisters Adorers of the Precious Blood, who have monasteries in the archdiocese of Portland, Oregon and in the dioceses of ~Brooklyn, Lafayette, Indi-ana, Manchester, Ogdensbu?g, Portland, Maine, and To-ledo Houses of formation of women include novitiates and juniorates, although the small number of novices and juniors and other circumstances can in some cases render the appointment of ordinary and extraordinary confessors impractical. There is no canonical definition of a large religious house. The determination of such houses should be made hy the local ordinary after a considera-tion of all the circumstances and even by consultation of its members. It could happen that the members of a very large house in a city can and prefer to go to any confes-sor. The presence or absence of members who cannot go outside the house for confession is obviously an impor-tant factor. Nor is consideration for the confessor to be forgotten, for example, an ordinary confessor who would come every two weeks and find nothing to do. In some cases a priest such as the one Or" ones who celebrate daily Mass in a larger house may be able to handle readily the few confessions that will occur. The fact that no religious woman or novice is obliged to present herself to any of these ordinay or extraordinary confessors follows from the general principle of the decree in n. 4, a), that all women religious and novices may make their confession validly and licitly to any priest approved for hearing confessions in the locality. This number of the Decree commands merely [he appointment of an extraordinary confessor, that is, the confessor who frequently, not neces-sarily at least for times during the year, is accessible that the members of the community may have the opportunity of confessing to another than the ordinary confessor. This was the definition of the same wording in canon 528 on the extraordinary confessor for professed religious in lay institutes of men. The Code explicity commanded the extraordinary confessor of professed religious women and novices (c. 521, par. 1)and of novices in institutes qf men' (c. 566, par. 2, n. 4) to be available atleast four times a year, but this provision is suspended by the Decree, In a liouse of ~formati0n, ord_i.nary .and extraordipar.y_, confeS, sors are to be app0intedl only for those in formation unless, with regard to an ordinary confessor, tbe other members of the house are sufficient to constitute a large house. This doctrine is evident from the fact that ordi-nary and ~xtraor,dinary confessors would not be ap-pointed [or these other members if they were in another house. Therefore, for example, in a novitiate house these confessors are appointed for the novices, not [or the mem-bers of the generalate or provincialate staff residing in tbe same house of formation. 4, c). "For other co.mmunities [in additition to the monasterieg of nuns, houses of formation, and large houses of n. 4, b) immediately above] an ordinary confes-sor may be named at the request of the community itself or after consultation with its members if, in the judgment of tlie ordinary, special circumstances justify such an ap-pointment." The "special circumstances" will be at least very com-monly those that prevent the religious women of a house fi'om going to confession twice a month unless an ordi-nary confessor is appointed. This can arise from the pres-ence in the house of religious who cannot go out for confession, from the location of the house that makes access to other confessors difficult, or that allows such access to only one confessor, for example, the sole priest in the one parish in a small town, and so forth. Lay and clerical institutes oJ men. With the exception of that on monasteries of nuns, the provisions of n. 4, b) and c) immediately above apply also to lay institutes of men by reason of n. 5, and to clerical institutes in virtue Of the arguments given under n. 4, a). It would again be incredible that ordinary contessors would continue to have to be appointed for all houses of clerical institutes (c. 518, par. 1) but only for the restricted number of houses of religious women and lay institutes of men ac-cording to n. 4, b) of the present Decree. Houses of for-mation in Clerical institutes include also houses of study (C. 587) and houses for the apostolic year and tertianship (see Sedes Sapientiae, nn. 48, 51). The judgment on the existence of a large house and on the special circumstan-ces tbat justify the appointment of ordinary confessors in houses that are not houses of formation or large apper-tains in clerical orders and congregations to the religious superior who has the right of appointing ordinary confes-sors according to the constitutions 0f the particular insti-tute. 4, d). "The local ordinary should choose confessors 4. 4. 4. ~. F. Gallen, S.]. REVIEW FOR RELIGIOUS 948 ~arefully. They should be priests of sufficient maturity and possess the other necessary qualities. The ordinary may determine the number, age and term of office of the confessors and may name them or renew their appoint-ment after consultation with the community concerned." This paragraph of the decree commands the local ordi-nary to choose the ordinary and ektraordinary confessors of women religious and novices of the tw9 preceding sections with care. The suitability of priests for these two duties appertains to the judgment of the local ordinary. For example, it is no longer required that these confessors be 'forty years of age (c. 524, par. 1). The local ordinary also determines the number of such confessors, and it is no longer demanded that per se only one ordinary and extraordinary confessor be appointed for each house (cc. 520, par. 1; 521, par. 1). The local ordinary may but is not obliged to determine the duration of the term of office of these confessors, for example, two year.s, and may reappoint them immediately and indefinitely after con-sultation with the community concerned. He may also, with the same consulation, immediately appoint an ordi-nary coiafessor as extraordinary of the same commun.ity (see c. 524, par. 2). Clerical and lay institutes o[ men. The ordinary and extraordinary confessors in these institutes from the na-ture of the matter are to be priests suitable for the office. The provisions, however, of n. 4~, d) of the Decree imme-diately above apply only to institutes of women both from their wording, which is based on the canons on confessors of religious women, and from the fact that the present canon law prescribes no qualities for the ordinary and extraordinary confessors in institutes of men, whether clerical or lay. It is evidently permitted to follow such a provision as the previous consultation of the com-munity concerned. The following are the canons specifically on confessors of religious that remain in force: Can. 518, par. 1. In . every clerical Institute there shall be deputed. [ordinary] confessors with power, if it be ques~ tion of an exempt Institute, to absolve also from the cases re-served in the Institute. Par. 2. Religious Superiors, having faculties to hear confes' sions, can, in conformity with the law, hear the confessions of their subjects who spontaneously and freely approach them for that purpose, but they may not without grave reason hear them habitually. Par. 3. Superiors must take care not to induce, personally, or through others, by force, by fear, or by importunate persua-sion, or by any other means, any of their subjects to confess his sins to them. Can. 524, par. 3. The confessors, whether ordinary or extra-ordinary, of religious women are not, in any manner, to inter- fere either in the internal or external government of the com-munity. Can. 525. For all houses of religious women immediately subject to the Apostolic See or to the local Ordinary, the latter selects both ordinary an.d extraordinary ,confessor;. ~o~" those subject to a Regular Superior, this Superior presents the con-fessors to the'Ordinary who will grant them the approval to hear the confessions of'the nuns; the Ordinary also shall supply, if necessary, for the negligence of the Regular Superior, Can. 527. According to the terms of canon 880, the local Ordinary can, for a serious~ cause, remove both the ordinary and extraordinary confessor of religious women, even when the monastery is subject to Regulars and the confessor himself a Regular, nor is the Ordinary bound to make known the reason for the removal to anyone except to the Holy See, if it should require the reason from him; he must, however, if the nuns are subject to Regulars, inform the Regular Superior of the removal. Can. 875, par. 2. In an exempt lay Institute, the Superior proposes the confessor, who, however, must receive jurisdiction from the Ordinary of the place in which the religious house is situated. The preceding are taken from the authorized but unof-ficial translation, Canonical Legislation concerning Reli-gious. Canon 891, which also remains in force, is ~not contained in this translation. It reads as follows: Can. 891. The master of novices and his socius, the superior of a seminary or of a college may not hear the sacramental con-fessions of his students residing in the same house with him, unless the students spontaneously request this in particular cases for a grave and urgent reason. The canons therefore specifically on confessors of reli-gious that remain are part of canon 518, par. 1, and all the rest of this canon; all of canons 524, par. 3, 525, 527, 875, par. 2, and 891. "II The final clause of canon 637 is to be understood in the sense that a religious in temporary vows who, because of physical or mental illness even if contracted after pro-fession, is judged by the competent superior with the consent of his council, on the basis of examinations by physicians or other specialists, to be incapable of living the religious life without personal harm or harm to the institute, may be refused admission to renewal of vows or to final profession. The decision in such cases is to be taken with charity and equ!ty." According to canon 637 a professed of temporary vows could be excluded from the renewal of temporary vows or from making perpetual profession because of ill health ofily if it was proved with certainty that the ili health had been contracted and fraudulently concealed or dissi-mulated before the first profession of temporary vows. The same principle is true of the dismissal of a professed of temporary vows (c. 647, par. 2, n. 2). These canons are not completely logical. The time of temporary vows is Confessions 949 4. 4. 4" J. F. Gallen, S.J. REVIEW FOR RELIGIOUS 950 one of probation; the canons permit exclusion or dis-missal of such professed for other inculpable causes; and canon 637 otherwise requires only .just and reasona-ble causes for exclusion and canon 647, par. 2, n. 2, only serious reasons for dismissai. These canons also caused serious and, without recourse to the Holy See, even insol-uble problems. This was verified especially with regard to psychological disorders when the subject would not vol-untarily leave the institute. His retention could cause great difficulty to the institute, even intensify his own condition, and cases occurred in which superiors could not in conscience admit such subjects to further profes-sions, particularly to perpetual profession~ It is evident that the decision in these cases of physical or psychologi-cal health is to be made with proper regard and considera-tion for the subject, and, as the Decree states, with char-ity and equity (see REVIEW I~OF RELIGIOUS, 16 [1957], 218-9, 271; 25 [1966], 1104-5). In virtue of the present legislation in II, an exclusion from further temporary or perpetual profession because of physical or psychological illness, even if contracted after the first temporary profession, may be made by the competent superior with the consent of his or her council if they judge, on the basis of examinations by physicians or other specialists, that the subject is incapable of living the religious life without personal harm or harm to the institute. The subject should ordinarily at least be first encouraged to leave voluntarily and this as soon as such a condition is sufficiently ascertained. The new legislation is concerned only with an exclu-sion from further profession; it does not extend to the dismissal of a professed of temporary vows in the same case. This can cause a serious difficulty if the case comes to a head when a considerable part of a temporary profes-sion is unexpired, for example, in the early part of the second year of a three-year profession, and the subject will not leave voluntarily. This case, when it occurs, may be proposed to the Sacred Congregation for a solution. Practical summary o[" the Decree. The~ norm'~f fre-quency of confession is every two weeks. All religious may always confess to any confessor in the locality. Spe-cial jurisdiction is not required for religious women. The only confessors proper to religious are ordinary confessors in monasteries Of nuns and in the following houses of men and women: houses of f6rmation, large houses, and other houses in special circumstances, and extraordinary confessors in the same monasteries and houses of forma-tion. Such confessors of women do not have to be forty years of age. A professed of temporary vows may be ex-cluded from further professions because of physical or psychological illness. CHRISTOPHER KIESLING, O.P. Ministry in the Schools of the Church Religious should get out of Catholic schools. Such schools should not exist.The Church should not be in the business of education, but should devote its resources to the social problems of our day. Moreover, Church schools serve the affluent middle and upper classes more than the oppressed minorities. Religious, ther~efore, should go into other ministries in which they can serve the world, especially the underprivileged. Undoubtedly it is good that religious are venturing into nev~ ministries besides ~eaching or administration in schools of the Church. It is good for sisters and brothers because some have temperaments, inclinations, interests, and talents which equip them much better for other min-istries titan that of the church school. It is good for the Chnrch and the world because both have grave needs which can be met only by the service of highly motivated and generous people such as religious. But while some religious should be encouraged to enter into new forms of apostolate, it would be most unfortu-nate if others were not encouraged to enter Or Continue in the apostolate of the schools of the Church. This apos-tolate is extremely important and even assumes, a ni~wness today by virtue of the many changes taking place in both the Church and the w6rld. As is well known, these schools are threatened with extinction today. The demise of the schools of the Church, however, is a most grievous set-back to the emergence of mature Christian laymen in the life and apostolate of the Church and hence in the Church's mission to the world, especially to the world's social problems. Vatican II expres'~d the int.egral mission of the Church with special clarity. It was compelled to do tiffs in its efforts to describe p, ositively the place, digni_ty, and role of the laity in the Church. The Decree on the Apostolate o] the Laity, for instance, says: 4- 4- Christopher Kies-ling, O.P., is a fac-ulty member of Aquinas Institute School of Theology in Dubuque, Iowa 52001. VOLUME 30, 1971 951 + C. Kiesling, O.P. REVIEW I:OR REI.IGIOUS 952 Christ's redemptive work, while of itself directed toward the salvation of men, involves also the renewal of the whole tem-poral order. Hence the. mission of the Church is not on!y to bring to men tlie message and grace of Christ, but also to pene-trate and perfect the temporal sphere with the spirit of the Gospel (n, 5). Tlie missiofi of the Church, in other words, is not to rescue men from this world for salvation in another world, but to unite men to God in this world and through them permeate human activity, culture, and his-tory with fl~e spirit of Christ, thus cooperating with God in bringing all creation to its divinely intended goal: eternal life and resurrection of the body for men in a new heaven and a new earth. Every member of the Church participates in her mis-sion: For this the ChurCh was founded: that., she might bring all men to share in Christ,s saving redemption; and that through them the whole world might in actual fact be brought into relationship with him. All activity of the Mystical Body directed to the attainment of this goal is called the apostolate, and the Church carries it on in various ways through all her members. For by its very nature the Christian vocation is also a vocation to the apostolate (ibid., n. 2). The Church is the whole body of baptized believers, sent by Christ into the world to bring men his truth and grace and to work for the divinely willed perfection of creation. In order to accomplish this mission, baptized believers nfinister to one a~aother, building up the whole Body of Christ in truth and grace for service to the world for the glory~of tlte Father. Some ministries are purely charismatic, the fruit of the Spirit's quickening believers to particular services to fellow members of Christ's Body for their joint mission to the world. Some ministries are also institutional, that is, in addition to the call of the Spirit, they have a more or less per.manent place and a more or less defined [unction in the structure of the Chnrch as ordained by God in Christ or by the Christian community in the course of history; consequently, these ministries appear in the canon law of the Church. But whether institutional or not, all these ministries are in-cludetl in the Spirit-inspired serf-help which the members of Christ's Body give to one another for the vigorous life of His Body and for its continuing mission and ministry to the world. What is required of the members of Christ's Body if they are to fulfill their apostolic vocation? They need articulate faith, a keen appreciation of the meaning and value of creatures, and zeal coupled with skill for building a better world of truth, justice, love, and freedom for every man, woman, and child. By "articulate faith" is meant a faith with some under- standing of the assertions.of faith, .including recognition of the difficulties which these assertions present to human intelligence today, their historical conditioning, and their need for continual reinterpretation and restatement if they are going to remain vali'd'expression~ of'~tuthentic faith in the midst of constantly changing human con-sciousness of reality. More importantly, articulate faith is aware of itself as.an adventure into ineffable mystery and personal communion with the living God, for which faith's assertions are a means not an end: a gateway, not the end of the road. Articulate faith also includes the willingness, ability, and c6nfidence to talk about what one believes. Because faith is a great adventure toward the fulfillment of men's deepest longing, one is willing, even eager, to discuss matters of faith; and one does not shy away from such discussion for fear of being wrong, because one is aware that faith is response to a loving Person who is more interested in drawing men to per-sonal communion with Him than He is in theological niceties. Vatican II expects the members of the Church to have such articulate faith, in accord with their capacity for it. According to the Decree on the Apostolate of the Laity, "the apostolate of the Church and of all her members is designed primarily to manifest Christ's message by words and deeds and to communicate his grace to the world" (ibid., n. 6). Noteworth~ in this statement is that all mem-bers of the Church are to manifest Christ's message by words, as well as deeds, and to communicate His grace. The ministry of teaching and sanctifying is not restricted to the clergy's ministry of the word and the sacraments. The decree proceeds to note that one of the ways in which the laity exercise their apostolate of "making the Gospel known and men holy" (ibid.) is through the testi-mony of a good life. But it goes on to say that "an aposto-late of this kind does not consist only in the witness of one's way of life; a true apostle looks for opportunities to announce Christ by words addressed either to non-believ-ers with a view to leading them to faith, or to believers with a view to instructing and strengthening them, and motivating them toward a more fervent life" (ibid.). ¯ In other words, the laity, as well as the clergy and religious, are responsible for building up the Body of Christ in truth and love and [or implementing its teach-ing and sanctifying mission. To fulfill this responsibility, laity, as well as clergy and religious, need articulate faith. A second need which each member of Christ's Body has is for a keen appreciation of the meaning and value of creatures: The Lord wishes to spread his kingdom . In this kingdom, creation itself will be delivered out of its slavery to corruption 4- 4- 4- Schools VOLUME 30, 1971 4" 4" 4" C. Kiesling, O.P. REVIEW FOR RELIGIOUS 954 and into the freedom of the sons of God (cf. Rom. 8:21) . The faithful, therefore, must learn the deepest meaning and the value of all creation~ and how to relate it to the praise of God. They must assist one another to live holier lives even in their daily occupations. In this way the world is permeated by the spirit of Christ and more effectively achieves its purpose in justice, charity, and peace (Constitution on the Church, n. 36). In the light of revelation,, baptized believers must see and appreciate creatures in their original goodness and in their relationship to the Incarnation and the eschaton; They should perceive and treasure creatures as the poet does, with awe and reverence for the uniqueness and beauty of each. They should not view them simply with the detached, calculating eye of the technician. Yet tech-nology too is a creature of God, so that Christians should understand and evaluate rightly its place and products in the scheme of things. Especially must the Christian be aware and appreciative of man and the mysteries of his being: the human body, feeling and emotion, love and sex, work and play, community and celebration, art and science, the aspirations of the human spirit~and the long-ings of the human heart--all bathed in the light of God's gracious love. Thirdly, the members of Christ's Body need zeal cou-pled with skill for building a better world: By their competence in secular fields and by personal activity, elevated fr6m" within by the grace o[ Christ, let them labor vigorously so that by human labor, technical skill, and civic culture created goods may be perfected for the benefit of every last man. Let them work to see that created goods are more fittingly distributed among men and., in their own way lead to general progress in human and Christian liberty (ibid.). Baptized believers should also "by their combined efforts remedy any institutions and conditions of the world which are customarily inducements to sin, so that all such things may be conformed to the norms of justice and may favor the practice of virtue rather than hinder it" (ibid.). They need to "imbue culture and human activity with moral values" (ibid.). The question now arises: By what means are the mem-bers of Christ's Body going to develop articulate faith, appreciation of the meaning and value of creatures, arid zeal with skill for building a better world? Can weekly liturgies of the word (including homily) and the Eucha-rist accomplish this end? Even supposing the Scriptures are well read, the homilies well prepared and delivered, and the celebration well carried through, weekly liturgies alone hardly seem capable of generating the qualities which Christ's members ought to have to fulfill their apostolic vocation. CCD classes are not going to yield the needed qualities. They are limited in time. They p~vide little sustained interaction between mature Christians and growing ones over a wide spectrum of life. Their very organization fosters the idea of faith as a gegment of life, [,or Which one sets aside a piece of time each week. Finally, they are impeded in effectiveness by the forced and often chaotic conditions under wliich .they operate. Newman Centers too are very limited in what they can do to develop the necessary qualities in the members of Christ's Body beyond a small circle. Courses in "religiqus studies" are far from adequate means. They are by definition uncommitted, objective examination of religion and religions. They are highly intellectual, speculative, whatever existential and subjec-tive use an individual student may make of them. They are also limited in the amount of time given to them and, being a self-cOntained part of a curriculum, they convey the impression that religion also is a self-con-tained part of life, rather than~a dimension of all life. Adult education does not appear to be the solution. The competition for adults' time and attention is ex-tremely intense. Moreover, dae qualities required of a mature Christian should be well developed before he reaches the age at which l~e would enroll in adult educa-tion courses that are more than remedial. The answer is not Catholic newapapers, magazines, and books. People who love and profit from reading are relatively few in our activist culture, and are becoming even fewer in this post-linear age of happenings and tele-vision in the global village. The Church's recourse to happenings and television will not be much more fruitful than literature for achieving the necessary goal. Once people are gathered, happenifigs and television can be extremely effective instructors, but the problem is pre-cisely gathering the people. Unless people are already rather strongly motivated religiously, they are not going to prefer religious happenings and television programs to their secular coi~nterparts. As for parents as the source of the needed Christian maturity, parents are limited in what they Can do for their children. They cannot ,.lead their children to an articulate faith much beyond their own. They will find themselves limited especially when they come to helping their children develop that keen appreciation of the meaning and value of creation which Vatican iI urges for all members of Christ's .Body. Parents may be able to foster such apl~reciation for the simpler things of life, but they may be at a loss in matters of biology, the physical universe, history, poetry, drama, music. Parents' social consciousness and involvement may or may not be very highly developed, and will almost always be limited in 4- 4- 4- Schools VOLUME .'30, "1971 955 + 4. 4. C. Kiesling, O.P. REVIEW FOR RELIGIOUS 956 scope because of family responsibilities and finite human energies. Social services of the Church are not ordered, by defini-tion, to the development of mature Christians, but to relieving the pressing needs which men and women have in their personal and social lives, in order that their lives may meet basic standards of health, decency, dignity, and happiness. It is difficult to imagine any project of the Church which offers the opportunities that schools do for p.ro-viding the members of Christ's Body with the develop-ment of faith, .appreciation of creation, and apostolic zeal and know-how which they need and to which they have a right. Several points are to be noted about this affirma-tion. First, it does not mean that schools alone do the whole job. There is still need for good liturgies, adult educa-tion, and all the rest. Secondly, the schools referred to are not only elementary schools. High schools and colleges are more important. Thirdly, the assertion speaks of schools for providing the needed qualities of articulate faith, appreciation of creation, and apostolic zeal with skill. It does not speak simply of religion courses in schools operated by the Church, though such courses have their rightful place. It is not a matter of the Church going into the education business, so that it can, with ease, slip religion courses into the curriculum. It is, rather, a matter of providing a Christian milieu in which learning to live a full life can Occtlr. Finally, the argument is not based on the actual con-duct or achievements of the Church's schools in the past. Whatever judgment is rendered on the past, the situation has changed so much since Vatican II that the schools of the Church today constitute an entirely new set of oppor-tunities. In recent years new methods of teaching have evolved which make learning boi:h more exciting for students and more in contact with life in society. Lay teachers have become a familiar part of the faculties of the Church's schools. Priests' and religious' styles of life have changed, bringing them into closer contact with ordinary life and with the laity, particularly their students. The ghetto mentality has largely disappeared, so that Church schools are less prone to be instruments of defense and more liable to be openings to the world. The ecumenical spirit enables Protestant, Anglican, and Orthodox Christians, as well as Jews and men of other beliefs, to have some place in the education that goes on in the schools of the Church. Administrators, faculties, and students are more aware of the school's obligations to the civic community in which it exists, All these new [actors mean :that the value of the Church's schools today cannot be judged on the basis of their past conduct and achievements. The opportunities which the schools of the: Church offer do not consist only or even mainly in the possibili-ties for religion courses or religious pract~ices. They con-sist in the possibilities for the young to develop articulate faith, a keen appreciation of creatures, and zeal with com-petence for building a better world by close association in learning and doing with mature Christians who them-selves have such faith, appreciation, and zeal. There is a difference, I would maintain, between what a youth derives from a course in English literature taught with competence and enthusiasm by a Christian whose faith permeates his life, and what he derives from such a course taught by someone else. A course in English litera-ture well taught by a Christian tells a young person that Christianity embraces all of life, that it is willing and able to learn from human experience as well as from revela-tion, that it recognizes the Spirit of God working in the world and speaking to men through human events, per-sonal and social. Besides this non-verbal communication, there can be explicit comparisons between the views of life in English literature and the view of the gospel. These comparisons are opportunities to develop articu-late faith without indoctrination. But even without any explicit mention of Christian faith, this course in English literature is a Christian ministry. As Vaticap II affirmed, Christians should have a deep sense of the meaning and value of all creation. The Church, therefore, has a duty to provide for its members to learn about creation through the arts and sciences illumined by the gospel. It is a precious gift which a Christian teacher gives to a student in patiently helping him to appreciate-a poem, even though faith is not explicitly referred to. If this Christian teacher of English literature is also aware of the world's and ldcal community's problems; if he is involved outside the school in trying to build a better world, if he lets this be known to his students and even involves his students in his social concern outside the classroom, his students will be made aware of another dimension of the Christian vocation and will even gain some knowledge of what they can do concretely to build a better world. If the administrators and teachers in a school of the Church are articulate in their faith, if they treasure God's creatures, if they are socially concerned and involved, if they constitute the nucleus of a genuine, open Christian community into which they assimilate their students, that school offers unparalleled opportu.nities for developing in the members of Chris,t's Body the qualities nece~ssary for + ÷ + Schools VOLUME 30, ].971 957 + 4. + C. Kiesling, O,P. REVIEW FOR RELIGIOUS 958 their sharing the mission of the Church to mankind and the world. But, it may be objected, should not such a Christian teacher of English literature or physics or sociology or mathematics be in apublic school? Could he not perform a most valuable Christian ministry there Yes, he could; and such Christian teachers--lay, religious, cleric-- should be in public schools. They would be fulfilling the Church's apostolic mission to the world in a most excel-lent way. But could his pupils derive as much benefit from him in the public school as they could in a school of the Church---or of the Churches, as some would propose in this ecumenical age? In a public school, his pupils could only rarely, and then with the greatest circumspection, explicitly view the subject with the teacher in the light of the gospel. Never could they celebrate their Christian awareness of the subject in worship, liturgical or other, unless they met outside the school and school time. This condition raises the complex problem of finding a con-venient opportunity for such celebration; and it intro-duces a division into the public school community, which could Iead to all sorts of unpleasant complications: More-over, students in a public school would not experience their learning within a known Christian milieu and hence would not see it as part of Christian life and Chris-tian life as embracing it. But is this not the age of anonymous Christianity? Is it necessary for students to examine explicitly a subject in the light of the gospel, to celebrate it in worship, and to see it as part of Christian life and Christian life as em-bracing it? Recourse to the concept of anonymous Christianity is a way Christians have adopted to take the sting out of the widespread de-christianization and secularization that has occurred in modern times. But anonymous Christianity, though a good thing in comparison to being altogether outside the influence of God's grace,'is a humanly imper-fect thing. To be human is to have self-awareness. Man is not only conscious as animals are, but reflectively con-scious; he is aware of himself as animals are not. If man's self is actually graced by God, then his self-awareness should include that fact, otherwise he is not fully self-aware, not fulIy human. Hence it is important, not only for Christian education but for the human education of the Christian, that he see what he learns as part of Chris-tian life and Christian life as embracing it. When one reads carefi~lly the documents of Vatican II in regard to its ideal of what Christian laymen should be in the life and mission of the Church, one cannot help asking how they are ever going to achieve that ideal, and how clergy and religious are going to help them in fulfill- ment of their priestly and religious responsibilities to serve their fellow members in the building up of Christ's Body. What i~ called for is not comprehended under the labels of religious instruction or religious practices. Nor is it adequately described as handing on, preserving, or nourishing Christian faith, What is required is education in the fullest sense of the word, education of the whole man for the whole of life, bnt education with a'Christian quality to it. Of all the Church's projects, its schools offer the most opportunities for such education. With such education, Catholic laymen would exercise their role in the mission of the Church, not by contributing money to a Human Development Fund, of which the hierarchy is the banker, but by becoming involved in human development in the neighborhood, city, state, nation, and the world. This latter is the more authentic fulfillment of the Christian apostolate by which the members of Christ's Body partici-pate in its mission to the world. The schools of the Church will very likely be fewer in number in the future. But they remain unique opportun-ities for building up the Body of Christ for its mission. Abandonment of the struggle to maintain them and, still more important, to exploit their new possibilities under the conditions, which have arisen since Vatican II will grievously set back the emergence of the layman and the mission of the Church to the world. It will promote the tendency of the Church to be identified with the clergy and religious rather than the whole People of God, and to become a club for fellowship in subjective re_ligious experience rather than the leaven in the dough ~of his-tory. Religious' involvement in the schools of the Church remains both~an important and challenging ministry. Schools VOLUME $0, '].97~ 959 SISTER MARY JEANNE SALOIS, R.S.M. Opinions of the Laity on Changes in Religious Life Sister Jeanne is director of research services at the Sis-ters of Mercy Gen-eralate at 10000 Kentsdale Drive, Box 34446; Be-thesda, Maryland 20034. REVIEW FOR RELIGIOUS 960 Literature concerning recent developments in the re-ligious life provide little information on the effects of these developments on the laity. Since the prima.ry pur-pose of adaptation and renewal as stated in the docu-ments of Vatican II is to become more effective in promoting the kingdom of God on earth---"That this kind of life and its contemporary role may achieve greater good for the Church, this sacred Synod issues the following decrees" 1--it should be helpful to know how a section of this kingdom feels about the adaptation they are observing. Such knowledge should contribute sub-stantially to an honest evaluation of the changes being made. This article summarizes the thinking of lay people on adaptation in religious life in seven parishes distributed geographically from the New England coast to mid-western United States. A random sampling of 60 families from each of the parishes listed in Table 1 participated in this study. Treatment o[ the Data: The investigator sent an in-strument entitled "Opinionnaire to Obtain the Lay-man's Assessment of Religious Women in the Church Today" to 420 randomly selected persons. Of these, 220 responded, constituting 53.4 percent returns. Distribu-tion of respondents is shown in Table 2. Eighty-three men and 137 women responded to this opinionnaire. Of these only One was black, the others being white. Age of respondents varied as indicated be-low: 1Walter M. Abbott, S.J., ed., The Documents o[ Vatican II, "Decree on the Appropriate Renewal of the Religious Life," n. 1. Age of Re~#ondent Number in Category Percent 20-29 16 7 30-39 59 27 40-49 77 35 50-59 42 19 60-69 19 9 70- 7 3 Approximately half of the respondeqts attended a Catholic grade and high school and most of them at-tended college. Most of the respondents indicated they were professional or sell-employed with very few saying they were semi or unskilled workers. TABLE :1 Parishes Participating in Study to Obtain Opinions of Laity on Changes being' Made in Religious Congregations Parish* City and State Our Lady of the Assumption St. Joseph Immaculate Heart of Mary Sacred Heart Immaculate Conception St. James Gate of Heaven Atlanta, Georgia Denver, Colorado Detroit, Michigan Hattiesburg, Mississippi Memphis, Tennessee New Bedford, Massachusetts Dallas, Pennsylvania * Parishes were selected at random from the total list of parishes being served I~y a religious congregation of women. TABLE 2 Distribution of Laymen Who Responded to Opinionnaire New Denver, Bedford, Hatties- Dallas, Colorado burg, Atlanta, Detroit, Memphig, Penn~yl, chusettsMassa" Mississippi Georgia Michigan Tennessee vama No. % No. % No. % No. % No. % ~o. % No.! % 17 58.3 26 43.3 41 68.3 28 46.6 37 62.7 36 Findings from Opinionnaire: Items and comments of respondents will be summarized under the three headings on the instrumefit: (1) The individual's personal contacts with sisters, (2) the religious life, and (3) sisters' aposto-lates. Personal Contacts with Religious Sisters Almost three-fourths (72%) of the respondents at-tributed most of the credit for helping them become religious persons to their parents. Twenty-six percent credited the sisters for having provided them with in-spiration, and 9 per cent mentioned the clergy. When asked how much influence for good religious sisters had exerted on them, participants responded as 4. 4- 4. Laity Opinion VOLUME 30, 1971 961 Sister 1eanne REVIEW FOR RELIGIOUS 962 follows: A mount of Influence Number Percent Very great influence 58 '26 I~reat influenc'e 54 24 Some influence 63 29 A little influence 29 13 No influence 13 6 Thus, 50 percent of respondents indicated that re-ligious sisters had influenced them greatly for good and 29 percent said sisters had influenced them some. Most of the respondents consider sisters friendly and easy to meet (192 or 88%). Nineteen respondents (13%) consider the sisters unaware of people around them, and four persons said they were unfriendly. When asked if they would go to a sister for help if they had some personal religious problem, 106 (48%) said they would go rarely, 71 (32%) said they would never go, and 38 (17%) said they would usually go to a sister for help. Most respondents feel that sisters show respect for them as persons (all do--61%; some do--36%). Ninety percent of respondents indicated that the sisters they have known spend most of their time in the educa-tion of children. Ninety percent are pleased with this effort, 6 percent are indifferent, and 3 percent are un-happy. Most respondents believe that sisters manifest an in-terest in the welfare of people in general (78%), and 18 percent don't know. Two percent said that sisters do not manifest an interest in the welfare of others. When asked to express their thinking on the age distribution of the sisters serving them, 81 respondents (37%) said age is not important, 74 (34%) s.aid the age distribution was about right, 25 (11%) said they did not have enough younger sisters, and 5 (2%) said they did not have enough older sisters. The Religious Life Two-thirds of the respondents believe there is no difference between the religious life and mariage in so far as thei~ comparable merits are concerned. Seventeen percent believe the religious vocation more pleasing to God, and 25 respondents (11%) said they didn't know. One hundred and twenty-five respondents (57%) said they would respond favorably if they had a daughter who wanted to become a religious, 77 (35%) would be neutral, and 15 (7%)would respond unfavorably. Most of the respondents (93%) said the sisters they have known seem to be happy. Respondents were widely distributed in their thinking on the economic level of religious living. One hundred and nine (50%) of the respondents believe that the sisters are living on the same or better economic level than they are. Sixty-nine (31%) believe they are living more comfortably than~ the sisters, and 41 ~(19%) said they don't know. When asked whether the sisters seem more progressive since Vatican 11, 161 (73%) said they were either out-standing or quite progressive. About 10 percent found them too progressive and approximately the same per-centage considered them not progressive at all. Almost three-fourths (70%) of the respondents pre-ferred to see religious women living in a convent espe-cially designed for them. Fourteen percent prefer to see ~them in a middle-class residence near their employment. Only two persons said they prefer to see sisters in a home in a poor neighborhood, and three persons said in an apartment. Thirty-eight respondents (17%) said they didn't care. Fewer than half (44%) of the persons responding in-dicated that they like to see religious dressed in a habit which includes a veil. About one-third (32%) like to see religious in conservative attire which does not include a veil, and 7 percent like to see them in contemporary clothing with accessories identical to lay women. Four-teen percent don't care what religious wear. Two-thirds of the respondents like to see sisters par-ticipating in all parish activities. Twenty-four percent-wish religious to participate in all parish activities ex-cept those which are purely social, such ,as dances. Seventeen respondent,s (8%) prefer that sisters attend only those activities related to the school, such as home-school meetings. Apostolic Services When asked how they would react if the sisters would decide to withdraw entirely from the school in order to do other works in the parish, 72 percent said they would respond unfavorably. Eighteen percent said they would be neutral, and 9 percent said they would respond fa-vorably to such a decision. Respondents .were asked if they thought the sisters should be 'more active in working with the poor. Re-sponses were evenly distributed with 68 (31%)in the affirmative, 70 (32%) in the negative, and 72 (33%)with no opinion on thismatter. Responses to items which attempted to find out which apostolaies seemed most necessary to the laity left no room for doubt. They strongly endorse the Catholic school concept and wish sisters would continue in this endeavor. In response to an item concerning the services they 4- 4- 4" 4" 4. Sister Jeanne REVIEW FOR RELIGIOUS 964 would prefer sisters provided for them if they were .in need of such services, 68 percent said they wished them to teach children. Other services given some priority by respondents were to administer to the sick in institutions (12%), administer to the sick in homes (5%), and teach adults (4%). Only one percent wish sisters to teach poor children only. Respondents were asked which apostolic works, if any, sisters should discontinue in which they are presently engaged. Each respondent could list three works. Results follow. Campus Ministry on Secular Campus 32 Diocesan services 92 Social work 19 College 16 High School I 1 Elementary school 10 Hospital 9 Religious Education 5 Respondents were asked to list in order of priority the works which they believed sisters should be engaged in at the present time and in the future. The following priorities were established by.averaging the ranks of the 220 respondents. 1. Teaching religion in Catholic school 2. Administrator in Catholic school 3. Teaching secular subjects in Catholic school 4. Teaching in Religious Education Program 5. Administrator of Religious Education Program in parish 6. Serving in Parish Ministry working with families 7. Staff position in health institution 8. Administrator in health institution 9. Social worker in inner city 10. Rehabilitation of drug addicts 11. Serving in Campus Minstry on secular campus 12. Administrator or staff position in public institution Comments of Laity on Adaptation and Rerlewal of Sisters In their comments on the adaptation they are observ-ing in religious communities, participants expressed di-verse opinions, presenting a kaleidoscopic view of re-ligious congregations. Many respondents praised the sisters for some of the changes they are making and for their continued dedication. Some, accustomed as they are to uniformity within religious communities, are using similarity of dress and dutifulness to t~aditional occupations as the criteria for evaluating renewal in religious life. Some are using normal standards of ac-ceptable behavior and are surprised and scandalized at the extremes to which some sisters are going in their new freedom. To the laity, these sisters seem immature and insincere, wanting the best of two worlds. Thus, much of the renewal effort is suspect to some of the laity, both that being made by large groups of sisters attempting to renew sincerely in keeping with the changing needs of the world and by the small group of extremist whose actions the layman is questioning. The comments below are typical of those made by many respondents. I don't think the'sisters are'adapting to the needs of the Church. Some sisters are radical; some are conservative: Some are in habits; some are not. Some are worldly; some are not. They seem to be divided among themselves. Some seem to act as immature young women wanting the best of both worlds. They ~vant the respect due to religious and the fun and entertainment of single women. They are mainly interested in satisfying their own desires. Opinions concerning the habit differed with many respondents reluctantly accepting the demise of" the traditional habit in favor of some lesser form of identifica-tion. Many emphasized the, importance of a religious identity and regret the loss of respect which the habit has always commanded. On careful analysis, responses seem to set forth the .primacy of "habit" over "person" in the thinking of some lay persons. I feel the sisters should have uniform attire~ even if it is a simple colored dresg with a large cross. They are married to God and should be proud of their vocation. They would also command more respect and be more useful, as people would be aware of their vocations and ask for help seeing the gar-ment, not the per.son. It was surprising to see how the laity identify religious with the traditioffal professions to the extent of con-sidering new occupations completely incompatible with the vocation itself. Sisters should either be in the religio~as vocation, or if they want to do soc.ial work they should not do it under the guise of a religious. Religious have pushed into social care areas where .they are not qualified. They have given scandal, betrayed their com-munity life and their origina! vocation. Sisters should work where they can influence and strengthen the faith and morals of young Catholics. Let others care for their social and physical needs. The laity continues to look for the dedicated, hard-working sister wh6 spends her time going from her work to her prayers in the convent where her physical, and social needs are met. They are surprised when they see sisters becoming more like other women in their use of leisure and in the external manifestation of their fem-ininity. They feel that the purpose o[ religious women was + + + Laity Opinion VOLUME 30, 1971 965 ÷ ÷ Sister Jeanne REVIEW FOR RELIGIOUS 966 and is to stay in the classroom and teach their children, and that to betray this purpose is to betray their calling as religious. Sisters should do what they have done for many years--see to the education of our future citizens. Most of God's work is just that--hard work--and this is probably the main thing I have always admired about the nuns I have known. They were committed and worked hard with little thanks or praise, and I'm sure they were often discour-aged and unsure of their accomplishments. Some of the laity are interpreting the trend to leave the traditional apostolates as a sign of individualism which prompts one to wish to "do her own thing." I find it disturbing that some sisters, when given the op-portunity to work in the world today, become concerned with their own needs or interests under the guise of making money for their order. Since Vatican II, I feel that many nuns are confused and at odds with their own previous commitment. Teaching sisters now seem to feel social work is their bag, nursing nuns feel that teaching would be more appropriate, etc. Confusion stems, I believe, from a lack of the whole spirit we used to know as dedication to God's work. It is being replaced today in all of society by a personal need to do your own thing. A change very pleasing to the laity where it has taken place is the updating observed in methods of teaching and curriculum. They praise the sisters who are more understanding of child nature than they used to be and who are ready to meet the explosion of knowledge which today's children are experiencing. They complain if these changes are not taking place. Unfortunately, older nuns are not adjusting methods, cur-riculum, and themselves personally to many facts, namely,. that today's children know much more in space and science study than is in textbooks and they often know more than the the teacher herself. The teacher's attitude often becomes bel-ligerent rather than pleased that children are this way. Some personal evaluation seems necessary. The older nuns seem to adapt to the needs of the Church. Younger nuns could learn from them. It is no longer a voca-tion to them, it is ajob. Some middle class lay people feel that religious are now prejudiced against them. They argue .that their needs for the services of religious are as great as those of any other segment of society. We who are just ordinary people--working, living, and .dying--also need the help and example of the religious sister in today's world. We feel that what's the use when our lives and struggles are treated with disdain. We don't want to be applauded, but we feel that by living an honest and decent life and ever-striving to do the works of Christ, that we ought to be considered at least as human as the girls who have il-legitimate babies who you would think had won the grand prize for all the attention they are given. In short, love us too, even though we have never broken a law. I believe ~many sisters aye giving up "their 6wn" to work in the inner cities and for social causes. A poor soul is not .Primarily found in a poor person--the person may be rich, middle 'class or ~poor. We should try to help all equally so all can be saved. Another change taking ~place among religious women which is greatly appreciated by the laity is the attitude of considering all persons as equals. They are happy that sisters have come down from their pedestal and no longer seem to expect deference from the laity. The sisters, I believe, are progressing to include all persons with whom they come in contact as equals. I used to. feel the sisters considered themselves.very special and should be looked up to by all. I think they are more aware of people's needs than previ-ously. They are more sensitive and less untouchable. Some have lost self-respect by playing down to the laity too much. Much of the advice given to religious by respondents argued for the maintenance, of balance in the matter of adaptation and warned against extremes. Don't go overboard! Keep attire and sense of misSio~a in line with Catholic beliefs. If the sisters participate in secular affairs, I feel they should remember they are sisters and uphold the traditions and reputation Catholic sisters have always had. General impressions reported by respondents include the following: I get the feeling they are not of the Church but of the world. Instead of giving up things of the world they are acquiring things of the world. Nuns, in general, appear ito be departing from a way of life which identified them as religious, and as a result of ,this proc-ess, society appears tO have less respect for religious orders. I think sisters are doing a fine job. This is a time for all people to join t.ogether and to remember that God is the father of all, not just the white man, Many so-called Christians have forgotten this. General Statements on Opinions of Laity From the many ideas expressed by the laity responding to this opinionnaire, a few generalizations can be stated: There is little evidence at this time that the changing needs of society, for example, the rapid increase of Catholic students on the secular university campus, have penetrated the thinking of: lay people to any great extent. Criteria used by most of the laity for judging sisters remain the. same today as before Vatican II in spite of the shift toward greater personal freedom and more leisure in society as a whole~ However, a few of .the respondents 4- 4- + Laity Opinion VOLUME 30~ 1971 967 Sister Jeanne REVIEW FOR RELIGIOUS 968 do seem to comprehend rather accurately the reasons for change in religious congregations. A few religious who, in the eyes of the laity, have seemingly lost sight of the meaning of religious vocation are impeding acceptance of the necessary changes large numbers Of religious women are making. There are certain paradoxes in the thinking of the laity concerning religious sisters at present. The laity are happy that sisters consider them as equals, no longer expecting deference; yet they lament the elimination of' external signs, such as the habit, which commands special respect. The laity give major credit to their parents for being the grea.test influence for holiness in their lives; yet they insist that the sisters are essential to growth of holiness in their children. The laity are happy that sisters have stepped down from their pedestal to walk among them; yet they wish to continue admiring them at a distance when they need help in the solution of their personal religious problems. In summary, respect for religious among the laity in this sample has decreased as a result of the changes made by religious congregations since Vatican II. This loss of respect can be attributed to a failure on the part of laymen to understand the reasons basic to change and their failure to recognize new needs in society for the services of religious women. It is also the result of unwise individual choices which some religious are making in their personal lives. The laity need the assistance of sisters if they are to understand the motives for their new behaviors. Perhaps the greatest need of the laity, as well as of religious, is familiarity with social doctrines of the Church and the emphasis given to these doctrines in the documents of Vatican II. Reflections of the Writer Religious congregations are attempting to implement the new emphases of Vatican II. The laity, familiar with the old structure, fail to understand the inevitable re-suits "of implementing such documents as "Declaration on Religious Freedom" from Vatican II, and Mater et Magistra, the encyclical letter of Pope John XXIII. An example of this implementation is the attention religious congregations are now giving to the dignity of the human person. In Mater et Magistra (215) we read, Whatever the progress in technology and economic life, there can be neither justice nor peace in .the world, so long as men fail to realize how great is their dignity; for they have been created by God and are His children. According to the social teachings of the Church, society is at~the, service of the human person to respect his dignity and allow him to attain his end and his full human development: "Society is made for man and not man for society.''2 Plus XII s~aid: "Man is a personal being, endowed.with intelligent& and free will;" ~a~ being who has the final choice of what he will or will not do," s Enhnciating this principle of the dignity of the human person, the ""Document on Religious Freedom" from Vatican II states: God calls men to serve Him in spirit and in truth. Hence they are bound ih consdence but they standunder n0: Com-pulsion. God has rbgard for :the dignity of the human person who.m He himseff created; man is to be guided by his own judgment and he is to enjoy freedom. . In contemplating these teachings concerning the basic freedoms o[ man and applying them to herself, a religious may conclude that she does not relinguish her innate freedom to govern herself when she enters a religious congregation. She believes that she is responsible to God alone for her actions and that she is responsible for keeping these actions in line with the life she has com-mitted herself to live. If this reasoning is correct, obe-dience in religious life needs to find its meaning apart from the responsibility of one person to govern the life of another. If religious growth takes place through responsible choices made freely, each person must be free to choose in matters pertaining to her personal life. In their efforts to implement tile new emphasis on the dignity of the person and_ her freedom of choice, religious congregations are eliminating rules which formerly gov-erned the personal life o[ each member. Remove pro-hibitive rules designed to channel actions according to a certain pattern which all members are exp6cted to observe and they are going to act as do all other members of the human race uniquely and differently. Some per-sons are going to make unwise choices as is true of persons in other walks of life. Freed from rules which prevent extremes, religious women are going to demon-strate their good taste or lack of it in their external appearance, their behavior, their use of leisure, and in their professional activities. But the end of this process is good the coming to being of a religious who is interiorly motivated to govern herself in a manner suited to her commitment as a woman who has dedicated her life to Christ and the service of His kingdom on earth. The new religious will come to r~alize as never before th~it she has been made = Plus XI,'Divini Redemptoris. a Pius xIi, "Allocution to the Sixth International Congress on Criminal Law," October 15, 1954, + Laity Opinion VOLUME 30, 1971 969 Sister Jeanne REVIEW FOR RELIGIOUS 970 in God's likeness to imitate His perfection, His goodness, and His love and mercy for men. She will realize that sh~ must 'lift herself up to God freely if she wishes to l~articipate with Christ in life eternal, in the divine life of God and of the Blessed Trinity. This is the destiny of all men, the religious included, and all must freely choose to follow this path, for with Christ there is no coercion, no forcing, no want of freedom. Surely every adult' outside of a religious community reaches the period in her life when she is no longer told what to wear and where to go. The fully committed re-ligious woman who has dedicated her life to Christ and to the service of his kingdom on earth should "be equally capable of" exercising her God-given freedom and of assuming the responsibility for her actions and her destiny. Lay people need to understand that they will be observing some evidence of poor taste as religious use the freedom they now have. Poor judgment is not a monopoly of the laity; it can also be expected of religious. Unless the formation period in the life of young re-ligious provides an understanding of how the gospel message is translated into daily living as a religious, sisters cannot be expected to make decisions in keeping with their form of life. In their uncertainty regarding the preparation which best prepares individual religious to exercise greater freedom, some congregations are ab-dicating their responsibility fbr the formation of young religious. To supose that new members who have not developed an understanding of the religious life will make personal decisions in keeping with it is a rash assumption. If religious congregations are to make wise choices. during this period of renewal and adaptation, they must take time to study the past and realize Gully the import of char~ge on the present and future. Unless changes are in line with the purposes for which the congregation was formed in the first place, the congregation will give way to a new entity or disintegrate completely. In-dividual members of apostolic religious congregations in the past realized their service of Christ in His Church through service of the congregation whose corporate end was this divine service. Today, many religious see them-selves as groups of dedicated individual members with a diversity of tasks. If religious retain the apostolic dimension of their original commitment, the transfer from corporate to individual commitment may be a change of means rather than ends. However, if the apostolic dimension of one's service is lost, the primary purpose of apostolic religious congregations in the Church no longer exists. When no unifying purpose is present, organizational structure becomes meaningless. It has been the purpose of this study to provide some insight on the reaction of the laity to observed change in religious congregations in the year 1971, Hopefully, the opinions expressed in this report will be.helpful to religious congregations as they chart their c0urse'for the future. + 4- 4- Laity Opinion VOLUME ~0, 1971 97! SISTER MARY JOHN MANANZAN, O.S.B. Must I Love You for God's Sake? ÷ ÷ .I. Sister John is a graduate student of the Gregorian Uni-versity and resides at Via dei Bevilac-qua, 60; Rome, Italy (00165). REVIEW FOR RELIGIOUS 972 Read the title without a pause and with the correct intonation lest you miss the point of this article, it is not an exasperated exclamation like "Must I put up with you, for heaven's sake?" The article concerns itself rather with the question whether we should love others "for the sake of God." This phrase has been so misinterpreted in the past and still also in the present that the word "char-ity" has fallen into disrepute or at least it has acqui~?ed a cold, antiseptic atmosphere. People say "I don't want your charity"--"I will not be an object of charity." In the stu-dent house where I lived while I was studying in Ger-many, the girls were very wary of "nuns" doing things for charity. Once an Idonesian girl living in another house got sick. A German friend of mine announced her inten-tion of driving over. I spontanously exclaimed: "I'11 go with you." She looked at me and cautiously asked: "Are you doing it for charity?" The reason for such wariness is that doing things for charity or for God's sake is taken to mean something like: "Actually you are a nasty fellow and for yourself I wouldn't lift a finger. But I am doing this because I see Christ in you." I don't tbink for a moment that Christ is at all pleased with such pious prattle. And the person concerned rightly feels himself an "object" of charity--a means to some altruistic, humanitarian or still worse to a spiritual ideal. C. S. Lewis in his delightful book Four Loves gives a punchy example of an "unselfish . self-sac-rificing" mother who "just lived for her family." In a remarkable self-deception she literally worked herself to the bone for them but actually what she managed to do was to suffocate each member of her family, because she did not actually see them as persons and did not really consider their real needs; She looked through them to work for her image of being an ideal mother. She used them as means to fulfill her need to be needed. In a similar manner "loving others for God's sake" has some-how taken on the meaning of disregarding the individual person. On this point one can learn a great deal from Kant who has been accused of having never written a word on love. But he actually offers a very solid foundation for what we call "love of neighbor" in his famous (infa-mous?) categorical imperative. This principle has also suffered a very one-sided treatment. The frequently cited formulation is the one that approximates the Golden Rule wearing a grim duty-conscious facial expression. A less quoted formulation however reads: "Act in such a way as to treat humanity whether in yourself or in others never only as a means but always also as an end/' Kant's moral theory is based on the absolute valuation of the person. A person is for him an autonomous subject. He alone possesses the dignity to be happy (Wtirdigkeit, glficklich zu sein). For this reason, a person may never be regarded only as a means but should be willed as a good-in- himself. This absolute valuation of a person manifests itself first and foremost in doing one's duty towards him. Again on this point Kant is frequently misinterpreted. No less than the great German poet Schiller is guilty of this shallow interpretation of Kant when he writes: Gladly I serve my friends but alas I do it with pleasure Hence I am plagued with doubt that I am not a virtuous person. This is answered by a similarly poor interpretation of Kant and a worse poetry: Sure your only recourse is to despise them entirely And then with aversion do what your duty enjoins you. Kant did not mean at all that interest and affection would detract from the moral worth of an action. His term "duty" is a limiting term. It simply isolates the factor which accounts in the last analysis for the moral worth of an action. But once this is ascertained, one can embellish one's action with all the affection one is capa-ble of. I think it is important that Kant makes this em-phasis. There are really people who lavish their affection here and there and everywhere but neglect their elemen-tary duty towards these same persons. It is this forgetfhl-ness of Kant which is responsible for the benevolent tyr-anny in many lands suffering from social injustice, where the rich landlords or employers give to their exploited laborers "in charity" what they owe them in justice. The elementary duty of "love of neighbor" is thus to take the person as an'end in himself and never a means for anyone or anything. Truly? Not even for God? No, not even. God needs no means. He is His own End. He ÷ ÷ Love VOLUME 30, 1971 973 doesn't rely on any means to reach it. What then does loving others "for God's sake" mean? If it means anything at all, it means: one must take the other in his totality. Man is essentially a relation. A per-son is most a person in his relation to God. One can give him absolute value because he has already been radically affirmed by an absolute Person, He is worthy to be loved because he has already been radically loved. One can therefore love him for his own sake if one regards him in the totality of his being rooted in God. But the totality of man also means his being an individual distinct person. Therefore "love of neighbor" means taking this concrete person beside me for what he is and loving him with all his quirks. I think it is one of the characters of Peanuts who said: "I love humanity; It is people that I cannot stand." To love another is to see him. It is to love him "interestedly." "Disinterested love" is no love. It is too pretentious. It is being in love with one's perfectly selfless way of loving. This is the reason why I think foreign aid to developing countries miserably fails in arousing the gratitude of the people it helps. It is literally disinter-ested. There is no interest in the people as persons. No wonder they feel insulted and are resentful. They do not feel loved--they feel that they are objects of love. The same is true in individual relationships. One wants to be loved,' becau'se one is lovable. A boy who tells a girl "I love you, because of your pug nose" is not necessarily being superficial. Maybe he grasps the point of love better than if he were to enumerate the noblest .motives in the world. I think the art of loving is to find something very concrete .in someone (be it a pug nose, a crooked smile, a naughty left eyebrow--whatever it is. There is one in every person aching to be discovered!), to discover this recapitulation of his personality and in this burning focal point of his being, to love him intensely. 4- + Sister John REVIEW FOR RELIGIOUS 974 TENNANT C. WRIGHT, s.J. A Note on Poverty This is simply a report on a mode of poverty lived at one Jesuit house in Mexico City. The report is drawn from a conversation with several members of the commu-nity there, including the Father Minister who was influ-ential in setting up the program and helps with its ad-ministration. The program seems particularly enlightening at this moment when there is such discussion of poverty and how it fits with a religious' psychological need to feel economically productive and responsible. The Mexican community is made up of Jesuits who receive a salary at one of the Universities (non-Jesuit) in Mexico City. The salary i.s paid by the University directly to the individual Jesuit~ It is turned over by the Jesuit to the community. The community treasury, derived from the salaries, is then divided into three parts: First, there is a common fund for the community, out of which comes such general expenseg as house upkeep, and the room and board of the Jesuits living there. Second, there is a monthly personal amount returned to each Jesuit, an equal amount to each, no matter what his salary from the University. Out of the monthly "allowance" the Jesuit is expected to take care of his or-dinary personal items, such as clothes, recreation, the or-dinary personal necessities of his study and work, his ordinary travel. Third, there is a fund retained by the community for emergencies. As I understand it, the emergencies are gen-erally of two types, each handled differently. There is that personal emergency which arises from the unexpected, for example, an accident, a particularly large medical bill. Such personal emergency expenses are met by the community in a direct payment (not a loan) out of this emergency fund. But this third fund also covers those personal but more expensive items needed by some but not all. For instance, if one of the Jesuits in the course of his work needs some particularly expensive equipment or books or a car, then the community lends to this Jesuit the money to buy the T. C. Wright is a faculty member of the University of Santa Clara; Santa Clara, California 95053. VOLUME .30, 1971 975 special item. The loan is made without interest, but it is gradually paid back to the community out of the individo ual's monthly allowance. This question of loans to the individual for special expenses is crucial. The Mexican community is clear that this is not a case of dominion, of true ownership. Rather it is a more sophisticated way of responsible use. The special item is only purchased after consultation with the superior. The ultimate decision remains with the supe-rior. Although the item is used with the responsible dis-cretion of the individual, when and if his need for it is no longer present it is sold and the money returned to the community fund. Although this three-fold scheme of community use of [unds seems simple and clear in presentation, Father Minister and other members of the Mexican Jesuit com-munity emphasized that the implementation of this mode of poverty has more difficulties and is more complex than its simple outline indicates. 4- 4- 4- T. C. Wright REVIEW FOR RELIGIOUS 976 W. L. L~CROIX,.S.J. The New Property" and the of PovertY In the past ten years there has taken place a consider-able change in the attitudes of many vowed to the reli-gious life with respect to their "having" material goods. At times, this change in attitude has been reflected by attempts to patch the tearsin earlier lived interpretations of the vow of poverty by talk of a "vow of common life," or something of the sort. By these patchwork efforts, peo-ple have tried to bring within a reflective understanding of the vow such new lived interpretations of poverty that permit individuals to have exclusive control over many more material items (from transistor radios to individual vacations) than were ever previously found acceptable. In this brief essay, I would like to suggest that these efforts are of secondary consequence. I submit that there is a much more pressing problem for the practice of vowed poverty in contemporary America. This more pressing problem emerges from the recent, qualitative leap taken in the lived interpreta)ion of property. If the vow of poverty at all concerns some deliberate taking up of a life style that is designated by its extraordi-nary attitude toward property (this does seem to be the "matter" of the vow), then it is of major importance to talk about that which a political economist might call today the "new property." This concept is both simple and subtle, so let me briefly try to present what lines of thought are involved, and then appraige the implications of "new property" for what I will call the positive "thrust" of the vow of poverty. The "'New Property" Property may be described as a socially acknowledged relation that a person has to what is considered, in the broadest sense, an item of value. Now what is considered of value (except for subsistence in food, clothing, shelter) is to a great extent determined by the concrete attitudes W. L. LaCroix, S.J., is a faculty member of Rock-burst College; 5225 Troost Avenue; Kansas City, Mis-souri 64110. VOLUME 3~0, 1971 ÷ ÷ ÷ W. L. LaCroix REVIEW FOR RELIGIOUS 978 within a cultural milieu. And what are the manifold ways in which, ordinarily understood, one may acquire rela-tion to items of value are familiar to us all. And so we have our ordinary image of what we talk about when we use the term "property." But this imagining is so easy only because so few have done serious reflection on some significant socio-economic developments of the last fifty years. Many people today. continue to be undisturbedly at ease with talk about property exclusively under the rubric of the individual's possession, use, and control of "permanent" and fixed (real property) or of manipulable or consumable items of value (personal property). In fact, however, with the growth of a corporate society in America, some are able to argue convincingly that this familiar rubric of prop-erty has become at least partially obsolete, and that the part where it is obsolete is the more important part. One major indication of the need for a new rubric is that, in, our society heavily toned by business relation-ships, political economists and businessmen now are will-ing to say that, for most of the large business corporations, there are capital investors, there are top and middle man-agers, there are employees, customers, unions, the govern-ment, and the society at large that are related to the corporate organization, but there are no owners. That is, there are none except the impersonal (albeit legal) entity of the corporation itself. Certainly one reason here is that the business corporation is no longer an item compassa-ble by any individual who might attempt personally to organize and control it, that is, to "possess" it, to have it as private property. This growth to bigr~ess is one that has moved not only vertically in the size of an individual corporation, but hlso horizontally to interlace organizations of diverse kinds into one corporate society. Qualitative alterations have taken place in how and by whom social relation-ships are determined within the individual private orga-nization, in the relations between the individual private organizat~ions, and between these organizations, govern-mental bodies, and the social community itself. Corpora-tional businesses today act less with attention to the com-petitive market and more with attention to a mutual self-interest of the leading businesses, or even at times with a mixture of this and "public interest." Government does not hesitate to curtail initiative from a "private" firm for the sake of "public interest," or, conversely, to subsi-dize private sector business for the "public interest," or to contract out to business and to educational institutions some "public interest" undertaking. Educational institu-tions concern themselves with good relations with the business community and government for financial assist- ance; and with accreditation agencies for professional prestige. In a society composed of such interlaced organ~izations, the sharp distinctions between the public and the private sectors of activities have faded (I will suggest a test for this further on), and all members of society have been drawn into new and manifold relations to all the organi-zations. This means that those items of value, or wealth, which the individual can have as "private property" have become secondary in social significance. From Locke to World War I in Anglo-American thought these items have been the key to civic freedom, self-identity, and individual capacity to initiate effects in society. Now the socio-economic fi'eedom, identity, and initiative--in one word, the social power---of the private property holder are minimal. As a society we have entered an era where the initiative comes from organizations which act for or-ganizational or for "public" interest. And the "public" interest today means .less and less each individual's inter-ests and more and more only organized interests~ As part of a growing consensus on the relations of persons to new items of value today, A. A. Berle, Jr., has spoken of the divorce from older property of the socio-ec-onomic power to make determinations in society. He terms this the distinction between "individual possessory holdings" and "power systems." What is at stake here :is not merely the separation of ownership from socio-eco-nomic control, but the "increasing elimination of pro-prietary ownership itself and its replacement by, substan-tially, a power system." Charles A. Reich has spoken of the new form of wealth which one obtains in a corporational social structure through the relationships one has to various organiza-tions. These relationships gain for one a place in the interlaced socio-economic system of organizations. The new marriage of wealth and power is a union within the blood line of the power structure itself, for the wealth is itself new power. One has this new wealth of socio-eco-nomic place, or power status, in so far as one has actively functional relations to the power systems. As active within the power systems, one individually has the socio-economic power without the need of property in the tra-ditional sense of individual possessory holdings, One only needs to obtain a place, a status in the power systems. To clarify how this change brings in new dimensions in the question of poverty, let me develop briefly how one acquires this power, what the power is, why it is special today, and whether it is legitimate. ~ (How acquired) One enters a place of power not by ownership, but by the possession of whatever credentials the people presently with an active function in an organi- 4- "New Property" VOLUME 30, 1971 979 ÷ ÷ ÷ W. L. LaCroix REVIEW FOR RELIGIOUS 980 zation designate as required. They in turn designate what matters are required in response to the organization's demand in view of~ its present strength and future fate in the interlaced system. These admission credentials are supposed to, and often do, signify the possession of some expertise, some "know how" in terms of the functions and goals of the organization. One's relations to active power status in an organiza-tion is always conditional. It is forever a trial marriage and lasts only as long as the person's power decisions make things function well for the organizational system. In turn, one is subject to those interchanges of power which constitute the organization to which he belongs directly, and to those interchanges of power by which his organization is interlaced within the American corporate system. One is tied to his organization's fate, which itself is precarious, by one's personal credentials, which are constantly under test. For brevity~s sake, let us call one's conditional relations to this new wealth of power status the "new property" (even though I have modified Reich's use of the phrase). Some kind of status in a community or in a private orga-nization, of course, is nothing new. But the status now at point is no longer simply a social by-product of possessory holdings, ancestry; or profession. The new status is a place of socio-economic power within active organiza-tional power. (What is power) As Berle has noted, we are still philo-sophically immature in reflections on power. For our pur-poses here, let us be satisfied with a simple concept: power allows the wielder to initiate decisions on the transmission, use, and determinations of socio-economic assets for the lives of persons. One who holds power has a "scope of significant choice" (Carl Kaysen) open to his decisions within a corporational social structure that widely and significantly affect the determinations of how one himself and others experience and express human values. Today we have large social and economic organi-zations which depend upon and which generate power to their members. These organizations are managed by non-owners whose decisions and instructions, by the mecha-nism of the organization, are made causative at distant points of application, both inside and outside the indi-vidual organization. Normally one distinguishes "power to do things" and "power over persons," but this distinction often is only in the relative immediacy of the results of power's exercise. And the exercise of "power over" brings a reduction for those affected in the range of personal alternatives in socio-economic activities, and an increase in dependence on the power's exercise. (Why special) As society's organizations become more complex, they become more interlaced and thereby more counterbalanced in their scope of initiative action. This primordial counterbalance, however, is less in terms o~ conflict and more in terms of agreement. As a result, as organizations grow to need each other, they become less counterbalanced in the consequent effects o~ their actions in the public arena. This is an important point. It any-one subject to a function of organizational power is still ultimately free to disassociate himself from .the power, with some but with no drastic repercussions in his total li~e style, then the "power over" that person may be said to be private. Sucb a freedom of the one subjected to private "power over" presupposes other, significantly dis-tinct sources of "power to do" things which produce real options for the one subject to the power system at hand. But if the disassociation, if possible at all, from one power would at best only bring about the substitution o[ tbe one by another qualitatively the same source of 'power over," then the "power over" may be said to be public. From this test of the distinction of the public and tbe private sector o[ society, one sees that the real c~runch of the "new property" power is that, more and more, its consequent effects can no longer be balanced out by deci-sions made by others with power. It is so far forth public. Power status is thus one's place in the organizationally active determination of the quality of people's lives. As holders of "new property," individuals exercise the resultant social power to determine some relations that others will have to the organization or to its products, and thereby to the corporateI society. With an ethical vocabulary based on the old p, roperty rubrics, many sta-tus power people still speak ofI these determinations they bring about in tbe lives of ot[~ers only in terms of privi-leges or options, and not in terms of rights and basic human values. They thereby presume that to deny a rela-tion to the orgamzat~on or to deny a cr~uc~sm of its products is merely to deny a lprivilege or to deny tbe immediate value of certain options. There is no wonder that umvers~t~es, for example, st~ll ~ns~st that students are there not by right but by privilege. When orgamzauons were private, such talk was movie acceptable ethically. But today, when org~inizations both decide upon and, in their interlaced stance, supply thos~ credentials which deter-mine a person in the roles he b~ts in tbe corporate society, the subject's relation to them i~ now public and nearly or completely in the area~of rigltts. We are less and less a society o~ persons who receive entrance into "private" organizations by privilege or lwho use the products of organizations by option. Simp,ly stated, the "new prop-÷ ÷ ÷ "New Property" VOLUME 30, 1973. 981 ÷ ÷ ÷ W. L. LaCroix REVIEW FOR RELIGIOUS 982 erty" gives not only "power to do," but, more signifi-cantly for human and Christian values, direct "power over" persons. " (How legitimate) Such "power over" persons requires justification. One must question such power that can "make things happen" in respect to basic values in a society and ask if it is legitimate. The question is raised today for non-owned economic organizations and is espe-cially vital for all organizations which by the interlacing of society have had their power effects take on the "pub-lic" quality noted above. Power is a fact, but the persons concerned can ask for the rights to its possession and to its use. By "legitimate" I signify that there are good answers in terms of human values to the questions "How come such and such has power" and "For what purpose does such and such have power." Such questions ask for standards by which to judge the possession and use of power which are extra-neous to the power itself. In a society of fre6 persons, power can legitimately be obtained and legitimately be used only under the aegis of some expression of "public consensus." Berle has sug-gested two phases in any legitimization. (1) People get control, within an organization's power mechanism by some inner organizational ritual established by the orga-nization and accepted at least passively by the public consensus. (2) Such people use socio-economic power le-gitimately if the organizati6n has a [unction to perform within the values of the full society which is acknowl-edged by consensus, and if their use of the power is appropriate to that function. (Of course, few such func-tions are well-defined, but public consensus has positive though vague ideals here of what is acceptable.) Let us stipulate that, ambiguous as it is, power over persons can be legitimate. And let us for convenience designate anybne with legitimate power over persons in our corporate society as one who has "authority," but let us call such authority in the socio-economic structure "authority (P)." By this authority (P) ~ person rightfully can affect others in societal relationships by making things happen [or them, and thus can determine them in respect to some of the values in their lives. Given that individuals are persons, non-counterbal-anced power to affect their lives will be legitimate ulti-mately only if it positively contributes to their develop-ment as individual and as social persons. In our corporately interlaced society, this legitimacy will imply that those who have power will be accountable to all per-sons whose lives the exercise of the power affects. In summary, then, the argument is that today "new property" is identified with the exercise of "power over" in the socio-economic field, d one's "power over" activ-ities, one's authority (P),g ~"ves one's social identity and one's social initiative.°Keep in]mind that, in a true sense, one need not "own" anything [in order to have this "new property." " [ I do not wish to argue here that the concept of "new property" is accurate. This h~s been done forcefully by the political economists. All I need is this brief and un-doubtedly inadequate overview in order to ask for Some reflection on the relation of ~his advent of "new prop-erty" to the vow of poverty in ~eligious life. / The Vow ol Poverty In every activity within the[ corporate society, ,persons make and express their selves as they transact with other persons. Thus each one in deeds gives answers to those questions which are either exp!icitly or at least implicitly in every personal encounter: "~Who are you?" and "What do you mean for me?" ,, The social power that is theI new property' makes one respond in terms of status and function: "I am one who has tlus place m the social sttqucture and "I determine these values for you." Let me at once contrast withlthese responses what I call the positive thrust of the vow of poverty and suggest that tt ~s that wluch would permit one to respond: I am the human being Ch~'ist has made !me, are you such a human being, too?" On~ thereby expresses the message and the challenge of the Good News by one's very life style itself. Usually in activities we express a functional connection between some parts of ourselves and some parts of the supporting socio-economic system. We are teachers, pro-fessors, administrators at such and such an educational institution; we are experts and on such and such commit-tees; we have such ahd such training, such and such de-grees, such and such publications to our credit; thereby we are in such and such relationships to this organization within the complex of interlaced organizations. That is "who we are." By this part-function'ality we conceptually merge a re-sponse to "Who are you" with the response to "What do you do?" or even more broadly "How do you fit into the socio-economic system?" Thus when .asked "Who are you?" or when we ask of others "Who is that?" we really change the meaning of the question in,our minds and then employ functional categories "to handle" other per-sons in our thoughts and to have identification as we are "handled" in the thoughts of others. (We must be taught to do this: a little girl at the border, when asked if.she was an American, replied, "No, my daddy is an Ameri-can. I'm a girl.") 4- 4- + "New Property" VOLUME 30, 1971 983 ÷ ÷ ÷ W. L. LaCroix REVIEW FOR RELIGIOUS 984 Generally then, and perhaps more especially in a "new property" milieu, one's functional roles in the corporate society determine one's self identity. And this identity is more and more dependent upon the fate of one's immedi-ate organization within the corporate society, and upon. one's acceptance by functional peers and one's perform-ance among functional inferiors. Thus the primary con-cern of the person with "new property" must be organiza-tional. This is antithetical to the thrust of vowed poverty. A second, equally significant factor from "new prop-erty," the socio-economic power endemic to organiza-tional place also jabs at the thrust of vowed poverty. One with "new property" determines the lives of others Jor them because, as functional within and dependent upon socio-economic power, one exercises "power over" per-sons. Those who consider the vow of poverty as significant for Christian religious life can no longer ignore the con-tradiction that occurs when one points only to one's "min-imal individual possessory holdings" and Overlooks one's "new property" holdings. Since many religious in the United States are in education, let us use an example from this organizational area to put the problem strik-ingly. Let us ask: Can one who has a vow of poverty act consistently if he becomes the president of a uniyersity? Even if he lives a most frugal and Spartan private life, one stripped of all but the immediately necessary mate-rial items, can he in deeds live the thrust of the vow of poverty, since 'he has willy-nilly status wealth in the pub-lic socio-economic system and acts constantly with "power over" persons? Can he express the message and challenge ¯ of the Good News in any continuous form coming from his life style itself if he so connects himself with the interlaced set of organizations whose basis is a power to determine for other persons items basic to their values in life? The same questions can be put to the tenured profes, sor, the high .school principal, and so on. Perhaps a test for an opposition to vowed poverty would be: Do the respect and consideration one has from peers and inferi-ors in societal transactions come primarily from one's "new property" functions or not? Some have argued that poverty does not mean the neg-ative "not using material items of value," but rather the positive "sharing of the effects and experiences resultant from any possession and use with the concrete religious community." These values are one's talents, the experi-ences of one's apostolate, as well as the gifts one receives, one's former individual possessory holdings, and so forth. Thus they might argue that one can also use the "new property" consistently without effect on poverty in reli-gious life. I suspect that such an argument misses the qualitative newness of the "new property.~" It also un~terplays the positive thrust in the rentmciation of the old property, suggested in this section's opening. I will stipulate that some of the inward thrust of pov-erty may be in terms of mutual sharing with the commu-nity. But the vow must be ultimately for the life of the Good News in the mission of the whole Christian com-munity. It cannot have for its final term the limited reli-gious community: And ~he outward thrust (and part of the inward thrust itself) of poverty is precisely so that one can respond to contact with others as a (Christian) human person and challenge the others also to be (Chris-tian) human persons. Poverty has been an attempt to remove those identification handles which passively ob-struct the transmission of the Good News which chal-lenges others to be in, deeds what Christ has made them. Perhaps more importantly in our time and place, poverty seeks to remove that public power which actively ob-structs others from determining for themselves their free response to the challenge of the Good News. This mission of the Good News one legitimately .ob-tains and legitimately exercises by the action of the Trin-ity in human history. Let us for convenience designate anyone with the legitimate mission to challenge others with the Good News as one who has Christian authority, but let us call this challenging authority "authority (C)." By this authority (C), a person in encounter~ can legiti-mately challenge others to be consistent with themselves as individual and social persons, but the challenger has no power to determine the others in respect to their values as human persons, because the thrust of one's Christian mission is to leave the others confronted with the Gospel challenge but free to determine themselves, As there is authority (P) which is legitimate power to challenge others by determining to some extent human values for them, so here there is authority (C) ~hich is the mission to transmit a legitimate challenge but with-out any power to determine for the one c.hallenged. Those who live a vow of poverty would seem to want to specialize in ~some continuity of deeds and life style in this Christian authority (C). Of course, it is not impossible for one tO have status property and to exercise the consequent determining power and still,, in addition, to transmit by authority (C) the challenge of the Good News. Christians who do not vow poverty do it every day. But they do not attempt to specialize in a continuity of deeds .which emphasize au-thority (C). 4- "New Property" VOLUME 30, 1971 985 ÷ ÷ W, L, LaCroix REVIEW FOR RELIGIOUS 986 Some would argue that those with the vow of. poverty also can utilize the "new property" and its logically con-seqt~ ent authority (P) as a means in their life style. They argue that religious do not rest in this "new property" but can have it and remain true to the thrust of the vow because, for example, they use the "new property" to make professional contacts vital to the universalization of the Good News. Let us reflect here not on the strengths of such a defense, and there are some, bnt on its weaknesses. A. Some would say that religious need the status, which is the wealth of the "new property," in order to contact the important people in a society organized around power status on their own level. From the "new prop-erty" gained by administrative, academic, or other cre-dentials, religious can contact the organizational profes-sions of the clay and influence them. But do religious as status members speak to others as trans-status human beings or as co,possessors of power status? Do religious who contact as holders of "new property" contact the whole person and challenge the other with authority (C)? Must religious not necessarily, if they are fellow "new property" holders, speak to others pronouncedly as fun-damental co-members who are equally bound to the power and th'e fate of the structure in dominance in today's corporate society? Remember, unlike the old property, one never "owns" the "new property;" One is always conditionally and precariously subject to the orga-nizations which generate the active power place. One keeps the p.lace only by somehow contibnting actively to a successful exercise of socio-economic "power to do" and "power over." B. Why was not a parallel argument valid for religious to have the "old" property? If it was not valid, what value did Christians place on the vow of poverty in the past that made it so? Was it simply the release from worry over those things which other people must daily worry about? Certainly not. Christians held [or some rea-son that religious vowed to poverty could give a special continuity to the use of authority (C) lrom the very form their life style gave to all their activities. Religious could give this special continuity to the use of authority (C) if they were not the equals of others as holders of individ-ual possessory property, if they encountered the others not in a role of co-wielders of social power from that property, but radically as persons unconnected with a social function category. Can this thrust be realized if religious with a vow of poverty are equal co-holders of social economic public power from the "new property" of today? It is not easy to answer this with a simple "no." Many seem successful in their mission with the Good News to challenge others t(; be "the persons Christ has made them even though these present challengers, vowed religious, or lay Christians, are co-holders with the chall~n~ged of the "new property." X~'hether such success is limited to this period of transi-tion, wherein few are fully .aware of the i.mplicationS of "new property," is a good question. But whether even such success continues to make a religious vow of poverty meaningful is a better one~ ÷ ÷ ÷ "New Property" VOLUME 30, 1971 987 ROBERT OCHS, S.J. Experiments for Closing the Experience Gap in Prayer ÷ ÷ ÷ Robert Ochs is a faculty member of Bellarmine School of Theology; 5't30 South University Avenue; Chicago, Il-linois fi5615. REVIEW FOR RELIGIOUS 988 "Speaking exactly as one friend speaks to another"- these are the words with which Ignatius Loyola character-izes what he calls "colloquies," conversations with the Father, Christ, or Mary which conclude so many of the exercises which make up his Spiritual Exercises. This prayer of conversation, explicitly evoking a personal part-ner, is not the whole of prayer. To try to make it such, to focus on the divine Thou in all our prayer, is a strain which can cut us off from other avenues of divine contact. Trying to force all prayer irito a conversational mold can even short-circuit what it intends to further, by making us hurry past the "impersonal" world of divine power and energy, fire and spirit, not to mention Silence and nothingness. Yet to turn our back on it would be to lose a vital dimension of religious experience. Prayer as conversation, dialogue, or encounter with God has recently become much harder for increasing numbers of Christians, as they have rediscovered God both as transcendent mystery and as immanent Spirit. But, I submit, neither our new awareness of God's tran-scendence or of his immanence is the real cause of our inability to meet God in a face to face encounter. For some reason we are not bold enough, or realistic and imaginative enough, in our use of dialogal prayer. Prayer of colloquy is not nearly "colloquial" enough. Speaking with God "exactly as one friend to another," as Ignatius flatly states it, has yet to be really explored, partly out of a misplaced fear of anthropomorphism, partly because our personal relationships themselves have become so bland that we have forgotten exactly how intimate friends do speak to one another. (I sometimes feel Dr, George Bach's paperback, The Intimate Enemy: How to Fight Fair in Love and Marriage, would be a better aid to prayer nowadays than many books directly on prayer,) Underlying our lack of imagination is a peculiar mind set of ours which renders any boldness in encountering God all but impossible. Until we alter this mind set about where and how God is encountered, about the mediurn of any encounter with God, any modeling of our encounter with God on the model of human encounters will look merely like improved make-believe. The Spiritual Exercises speak a great deal about this medium, what Ignatius calls creatures or .simply "all things." Early in the text~ the so-called "Principle and Foundation" insists on "indifference" to things, using them "in as far as" they help find God. And toward the end, the "Contemplation to Attain Love" reminds us that love manifests itself in deeds and consists in a mutual sharing of goods. Between these two exercises, which span the whole Ignatian retreat, the effort is to make things a vehicle of mutual communication instead .of an obstacle, to make them a locus of encounter and matter for shar-ing. As an introductory school of prayer the Exercises teach us to find God in all things, so that things become the means of exchange for dialogue. The whole effort to encounter God involves us therefore in a vast transforma-tion of our view of things. All this sounds terribly obvious. And yet the shift in point of view we are called on to effect in ourselves is enormous, and if we could do it we could pray. The effort involves, for a Christian who supposedly "already believes in God" but does not yet really live in faith, the overcoming of an attitude about God and things which is perhaps the great obsta_cle to encounter with God in our lives, an attitude I Choose to call Deism. Deism sounds at first a harmless enough term, and that is partly why I have chosen it. Giving a harmless name to what one feels is The Great Obstacle has the advantage that it opens us to look for the obstacle to prayer within ourselves and our own pale Christianity. For much that goes by the name of Christianity is no more than Deism, and Deism is as far removed from Christian faith as ag-nosticism or atheism. At any rate, Deism stands along with agnosticism and atheism on the opposite side of the line dividing belief from unbelief. And it is perhaps more dangerous than those two, because it apes Christianity and obscures it own lack of faith. After all, is it not at least theistic, admitting the existence of God? But it ad-mits a God with whom one does not deal, an inaccessibld God with whom one does not argue or wrestle. From the viewpoint of faith the Deist is worse off than the atheist who seeks an accessible God but cannot find him. It is not true that believing in a Deistic God is better than + ÷ ÷o VOLUME 30, 1971 989 ÷ ÷ ÷ Robert Ochs REVIEW FOR RELIGIOUS 990 believing in none at all, because to believe in a God who does not enter into intimate relationships with men im-plies giving him certain personal attributes opposed to such relationships, making him aloof, arbitrary, uncon-cerned. While faith says He is our Father. Deism is far from harmless. It is religion without reli-gious experience, religion without encounter and without prayer. It declares God inaccessible. It views the world of things precisely as providing no access to God. It would be profitable to read Ignatius' "Contemplation to Attain Love" as an overcoming of Deism, seeing God dwelling in creatures, "conducting Himself as one who labors" for us in all creatures on the face of the earth. The "Contempla-tion" is the effort to see deeds as potential manifestations of 10ve and all goods as material for mutual sharing. I somewhat regret having to use the term Deism, be-cause it sounds too exclusively associated with the ages of' enlightenment and rationalism. What I mean by it is less a theological position than a state of mind, one which is still very much with us. Deism is a whole sensibility impeding our prayer. One could almost define it as the opposite of finding God in all things, as finding things and supposedly finding God, but not putting these two together except in an awkward juxtaposition. It is what modern thinkers are trying to overcome when they talk of transcendence in immanence and of encountering God in the world. We are Deists when we find God in religion and' not in secular things, and when we admit that reli-gion is more important but more boring than life. We are Deists in our inability to talk about God without using pale language divorced from life, language made more and not less abstract when it becomes pious. We are Deists when we live out our own human growth Odyssey without relation to our spiritual Odyssey. These are old accusations. We are no doubt overfami-liar with these aspects of our Deism. Accordingly, in the following pages I propose taking a look at certain things in which we are not used to finding God. We do not look for God in these things because we think He is already there. We are already aware of the problem of finding God in matter, in the secular, in the ugly. But the things I want to look into with the reader are, briefly, the will of God, our thoughts (especially our religious thoughts), and our images of God and ourselves as we engage God in dialogue. If we looked more for God in these things, .we would be much more able to pray. The best way to take this look is not by direct description, but by watch-ing our spontaneous reactions provoked by certain thought experiments. This way we can uncover the var-ious Deistic mind sets we are caught up in. We should not be surprised by this procedure. The Exercises them- selves proceed often in this same fashion, asking us, for example to imagine three classes of men or to imagine ourselves at tile hour of deatli, or to enter in fantasy into a gospel scene and then ',reflect On myself." The itinerary through the Exercises proceeds as much by uncovering and then healing attitudes of unbelief as by appropriat-ing attitudes of belief. God Present in the Things .That Are His will The second is that love consists in a mutual sharing of goods, for example the lover give and shares with the be-loved what he possesses, or something of that which he has or is able to give: and vice versa, the beloved shares With the lover. Hence, if one has knowledge, he shares it with the one who does not possess it; and' 'so also if one has honors, or riches. Thus, one always gives to the other.--Spiritual Ex-ercises, n. 231. Let us start hy a look at our will-of-God-talk. There is, in fact, a curious anomaly in much recent will-of, God-talk. This anomaly can be expressed in different ways. For example, we seem to be theists in our discei:ning process, and secularists in our carrying out process (and therefore Pelagian Deists all round: Discern as if every-thing depended upon God; act as if everything depended on you). Our talk of discerning God's will sounds more convincing than our talk of God's will once discerned. We do talk rather convincingly (that is, convincedly; with words that at least sound as if we were convinced of the reality we were talking about) about finding God'S will, but our handling of God's will once we have supposedly found it seems to give the lie to such talk. It is not iust that we fail in performance, that we are slow to fulfill what we think we must do, as Christians have always felt themselves to be. It is that the talk that accompanies our efforts to fulfill the wi.l,1 of God sounds as if we were~less than convinced that there was any such thing as a will of God manifested in discernment. In short, our talk gives the impression that we aim at doing more than merely discerning "What the situation calls for," because we in-sist on giving it a theological dimension. And yet once we have discerned "the will of God," we carry on as if this theological dimension were sheer ideology. Various Symptoms point to this, especially Our vacilla-tion and our regrets (and recriminations). Our vacillation during the process of discernment, weighing and search-ing our motives, 'indicates that we take seriously what we are doing. But vacillation after the moment of deciSion indicates rather the opposite. Again, it is not so much vacillation in performance I am talking about, but a kind of vacillation in the belief which governs the perform-ance. (If you are going to believe in a will-of-God uni-verse, an agnostic observer might say, at least take the ÷ ÷ ÷ Prayer VOLUME 30, 1971 991 ÷ ÷ ÷ Robert Ochs REVIEW FOR RELIGIOUS 992 advantages as well as the onus of your world view, and taste a bit of the joy and enthusiasm that ought to accom-pany such a belief.) For example, a line of action em-barked upon as a result of discernment will be aban-doned with a lightness incompatible with the discern-ment talk which launched it. The project is not adjusted in the light of new circumstances, discerned anew, as we say, but is changed without recourse to any discernment process at all. A project may be entered upon with some sense of vocation, and then abandoned with neither a sense of infidelity to any call, nor a sense of a new version of the call. If it does not work out, it is simply dropped as a misguided enterprise shot through with human fallibil-ity. After this, curiously enough, the whole discernment process may be started again, with'hopes inexplicably undimmed of finding this time the will-of-God project that will not turn sour. This phenomenon makes one wonder if any genuine discernment was ever done at all, especially when one considers that true discernment does not just provide the knowledge of what to do, but the grace to carry it out, the grace not to forget for long that one is about the Lord's business. Nadal remarks that what struck the early companions about Ignatius was his single-mindedness once he had adopted a course of action through discernment. Ignatius especially deplored the failure of spiritual nerve or what he called courage in difficult enterprises. Another index is regret. We have pursued a course under the aegis of God's will, expended our energies on it, and it does not work out, or works only tolerably well. Hindsight reveals all the deficiencies of our original choice--it looks dated, it is not what we would have chosen if we knew then what we know now. We regret, we recriminate, we think rather quickly .that we have been duped, wasted our efforts, labored under a very human delusion. Even though when we made the deci-sion we claimed to be aware that we had no choice but to choose, further postponement of decision being a worse choice than the one we made, yet we have no sense of accomplishment, no sense of having done God's will or even qf having done our best trying. For another index, let us observe our reactions to the account, in Chapter I of Acts, of the drawing of lots to fill up the vacancy left in the Twelve by Judas' betrayal. Matthias and Barsabba

Issue 28.2 of the Review for Religious, 1969. ; EDIT~)R R. F. Smith, S.J. ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard, S.J. ASSISTANT EDITOR John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant edRor, as wel! as books for review, should be sent to ~EVIE~,V FOR RELIOIOUSj 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63~o3. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 32t Willings Alley; Philadelphia, Pennsylvania ~9~o6. + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by facuhy members of the School of Divinity of Saint Louis University, ~be editoria| ot~ices being located at 612 llumboldt Building; .539 North Grand Boulevard; Saint Louis, Missouri 63103. Owned by the Missouri Province Edu-cational Institute. 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Questions for answering should be seni to the address of the Questions and Answers editor, MARCH ~969 VOLUME 28 NUMBER 2 ANDRE AUW, C.P. The Evangelical Counsels: Ways of Becoming Free- Many years ago a young man walked into a Jewish synagogue and at the time for the readings, arose, took the scroll that was handed to Him, and read the follow-ing lines: The Spirit of the Lord is upon me Because the Lord has anointed me To bring good tidings to the afflicted, He has sent me to bind up the broken-hearted, Toproclaim liberty to the captives, Andthe opening of the prison to those who are bound. The young man, of course, was Jesus Christ, a man sent by God to be a liberator of men: And His mission was never more beautifully described than in those words of Isaiah which he read to the assembly: "He has sent'me to proclaim liberty to the captives, and the opening of the prison to .those who are bound." The mission was one of liberation, of enabling men to become free. If it is true that our mission as religious is the same as Christ's mission, then it is important thatwe .examine the vows, and the counsels on which they are based, in the light of freedom. And so I have chosen to do this, tO discuss the vows as possible means of liberating us as persons, so that we can help others to become liberated. I would like to begin this consideration of the vows with a personal reflection that might serve as a frame-work for my approach. For the past five years I have been working with a great variety of groups: college students, married couples, priests, religious--men and women of all faiths or of no faith. And I have been surprised at the consistency of their impressions of re-ligious, Gradually I have been able to weave together a fabric + ÷ ÷ Andre Auw, C.P., writes from the Center for Students of the Person; P.O. Box 2157; La Jolla, California 92037. VOLUME 28," 1969 .175 Andre Auw, C.P. REVIEW FOR RELIGIOUS from their attitudes and responses. It is a fabric that is not pleasant to touch. I have the impression that their one dominant way of evaluating us is ~in terms of free-dom. For the most part they see us as terribly unfree. They see us as dedicated, well-intentioned men and women, who are, nevertheless, imprisoned by our way of life, trapped by our traditions, hemmed in, and, as the c.ollege students say, "hung up" by our systems and legal prescriptions. The most vocal expression of these feelings has come from the college student groups. And perhaps that is why my initial reaction to this consistent message was one of annoyance and irritation. I found myself rather defensive at what seemed to be an adolescent smugness on the part of these students, and at what appeared to be a. very unfair and unbalanced evaluation. Not all reli-gious are so rigid, unfree, trapped, and hemmed in. That was my initial reaction, But when I reflected a little more I discovered that I was reacting to things I did not want to believe could be true. And when I could be more honest with myself, I had to admit that this is the very image that many religious, including myself, have projected. My pondering also gave me some other valuable in-formation. Not only were these people telling me things about myself that I found hard to hear. They were also trying to tell me things about themselves which they found hard to bear. They were speaking of their fears. Seeing me unfree they were reminded of their own fear of never becoming free enough to be a mature loving person. They thought of their fear of being swallowed up in an impersonal, computerized society, of their fear of .being trapped by outdated traditions and hemmed in by unreasonable laws. All of their fears and frustrations which have been spilling out in bloody streaks from Watts to Washington, D.C., from the lawns of Berkeley to the halls of Columbia, were freshly underlined. It seems that they had turned toward, me, a religious, in hope, but finding me unfree, had turned away from me in sadness. They felt they must search elsewhere to find someone free enough to be able to show them the way to freedom. ¯ And so it seems to me to be a vital need to consider the vows in the light of freedom, to measure them by the manner in which they measure up as liberating forces in our lives. Nietzsche once said: "If they¯want me to believe in their God. they are going to have to sing better hymns for me; they are going to have to show me that they are men who have been liberated." Mod-ern man is saying the same thing to us today. He knows the message of Christ is essentially ]iberative, and be wants to see how well that message has liberated the religious who call themselves witnesses, before he will. consider buying it. In order to understand the vows as ways of becoming free we should understand what we mean by .freedom. It is not the ability to do whatever pleases me. That is narcissism. St. Paul has described it beautifully in the following instruction to the Galatians: "You should be free to serve one another in love" (Gal 5:14). And Doctor Carl Rogers spells that out a little more sharply when he talks about "a freedom which. [man] courageously uses to live his potentialities., which assists [him] in becoming human, in relating to others, in being a per-son." This is a freedom which makes us responsible lovers, concerned about responding sensitiveIy to others and not inhibited by the shadows of our own fears. How can the vows be ways of enabling us as religious to possess this kind of freedom? Let us examine them separately. First, poverty. What is there about this way of being a.nd living which can be liberating for us? In view of the definition of freedom as the ability to serve my brother in love, I would see poverty as a statement of value. For me, the true spirit of poverty is a way of being which can help me to tell my brother that I consider him more important than the material possessions I can acquire. And by not being so dependent upon .having things I am truly freer to share myself with others. Not needing to satisfy so many of my own desires, I can be more open and responsive to the needs of others. This is certainly the accent that we find in Scripture. Having things or not having things is of secondary importance in New Testament reflection on poverty. The emphasis is not on having, but on being: being able to "be" for others. The tragedy of the rich man Dives in the Lazarus story is not that he was wealthy, but that his wealth had made him insensitive and in-capable of meeting the needs of his suffering brother. There is, I feel, a parallel today in the attitude of people towards the poverty of religious. I do not be-lieve that intelligent people are harshly critical of us be-cause we possess large buildings and bank accounts. But they are severely critical when our buildings or our money keep us aloof and uninvolved in serious social issues. They can tolerate our need for some kind of. status but they cannot forgive us when we are incapable of service. As religious we need help in order to appreciate pov-erty as a way of freeing us from the paralyzing effect of accumulated material possessions. Freeing us from the demands of our own egos, so that we can walk--or even + + + The Counsels VOLUME 28, 1969 177 4- REVIEW FOR RELIGIOUS run--to meet the needs of others. And so that we can do this without wanting a lot of "extras." When we do not have this spirit, something rather ugly happens to us even though we do not consciously promote it. We become very protective of our own in-terests. Speaking in another context, Charles Davis re-ferred to this self-service: The official church is racked with fear, insecurity and anxiety, with a consequent intolerance and lack of love. And what frustrates any effort at remedy is the perpetual dominance of the system over the person., the system always comes first. I would like to hope that I could become a different kind of religious, one who is seen as valuing the human person above any thing or system. I would like to be seen by those whom I serve as poor in material posses-sions, but rich in caring, unselfish as I serve them, and sometimes even a bit joyous in the sharing of myself: what I am and what I have as a Christ-person. This is the kind of witness that modern man needs and wants. He is terribly frustrated and unhappy with his accumulated wealth. He finds the things he possesses getting in the way of his relationships with the people he loves. And he does not know how to free himself. He needs people who can show him a new set of values and a new way of being with people. And finally, in regard to poverty, it is worthwhile re-calling that when Christ, after the miracle of Naim, was asked: "Are you the Messiah?" He responded not by pointing to the miracle of new life given to a dead man. Instead, He said: "Go and tell John what you see., the poor have the gospel preached to them." That was, and is still, the sign par excellence of the messianic liberator. It is the sign that shows people what Christ and His message are all about. Next let us examine obedience as a way of becoming free. I especially like Father Van Kaam's concept of obedience. It is taken from the root meaning of the word, "obaudire," which means "to hear." For me, obedience can be a wonderfully freeing thing when it is understood as a sensitive listening to the heartbeat of the Christian community. I think I would also add, a responsive and responsible listening. This means that those in authority and those under them have a need to listen to one an-other, to listen together to those they are committed to serve. It is responsive, and this implies a kind of generous spontaneity which is far removed from docile acceptance of an order. And it is responsible, which implies the recognition of an obligation that stems from a love com-mitment. For many the word obedience conjures up fantasies of force and control and restriction. How then can obedience be seen as a liberating force? I believe that one factor which can truly make obedience liberating is the factor of trust. The social and behavioral scientists have done con-siderable work in the area of authority relationships and they have discovered some interesting facts. They have found that when a climate of trust exists in a group, the people who are in positions of authority, are more re-laxed and do not feel a need to maintain tight kontrol and supervision. They are inclined to be open to sug-gestions for change. Those who are working for them tend to produce better and to assume responsibility for the welfare of the group as well as for the work they must do individually. One of the elements which Doctor Jack Gibb isolated in groups where authority relationships were poor was the attitude on the part of those in positions of leadership. These leaders held two assumptions regarding those who worked for them: that they were not to be trusted, and that they were irresponsible. Unfortunately, in many cases, these assumptions became a kind of self-fulfilling prophecy which created the very conditions that man-agement sought to avoid. There may well be similar assumptions on the part of religious superiors. We have had a long heritage of pro-tectiveness, and it is hard to effectively break away frown these patterns. Undoubtedly the atmosphere of trust is much better now than it was ten years ago, but there most likely is still a great deal of work to be done in religious communities in this area. Our obedience can be lib-erating for us only when, together, we can begin to as-sume that we can be trusted and that we can be re-sponsible for ourselves. Paradoxical as it may sound, a person must be truly independent before he can surrender himself to another. Thus I, as a religious, must experience your trust and my own responsibility before I can surrender my needs and desires in such a way that together we can listen sensi-tively to the needs of the community we serve. It is then, and only then, that I can find it possible to accept a diffi-cult assignment or perform unpleasant tasks as a respon-sive and responsible lover. Doctor Carl Rogers has said that in order to be a really effective teacher a person must have a profound trust in the human organism and its potentialities. Otherwise he will cram the student full of all the information he thinks is good for him rather than help the student to learn what is important for him. Having worked with Doctor Rogers I can state that this is not mere theory for him; it is the way he functions with people. He pre- + + + The Counsels VOLUME 28, 1969 179 ÷ ÷ ÷ Andre Auw, C~P. REVIEW FOR RELIGIOUS' fers to be gullible, to take people at face value, .and to believe the things they say to him. And oddly enough, people are so warmed by this kind of unconditional ac-ceptance that they soon stop telling lies and cease trying to impress. They find they no longer have to hide their refil feelings, and it is a very wonderful experience for them. By experiencing the trust of a loving person they were.able to begin to surrender a bit of themselves. I believe it is this kind of trust which is needed to transform our understanding of obedience. Obedience should not make us docile conformists, but responsible lovers. Today more than ever before we need a concept of obedience which will enable, us to assume responsi-bility for our actions and our lives. We need greater power to freely surrender our self-centered desires and needs. The example of Peter in the New Testament seems to be a striking illustration of the kind of obedience I am talking about. Peter began his authority relationship with Christ feeling very insecure. He made a great many mistakes, yet each time he did so, Christ confirmed him as a person by making him feel that He still trusted him. The peak experience for Peter came during the meet-ing with Christ outside the palace of the high priest. Peter, ashamed at his betrayal, finally found the courage to look at Christ, and that loving glance of the Master made Peter aware that Christ still believed in him, still trusted him. It was only after this that Peter felt secure enough to accept the responsible task of shepherding the flock for Christ. It was Christ's trust of Peter that made' possible the entrusting of the flock to him. And it was this same trust that transformed Peter into a re-sponsive and responsible lover. This is a way of being that modern man wants to dis-cover very badly. He finds it so hard to reach beyond the limits of his own ego. He is searching for someone who can show him an obedience which is an exercise of responsibility freely chosen, and yet something binding and demanding because that is the way of love. Modern man needs to experience this kind of trust-filled loving so that he too can become free to love. He wants to be able to say in the words of The Little Prince: "I am re-sponsible for my rose." That would be for him the state-ment of a truly obedient man, rejoicing in an obedience which is richly liberating. Finally we come to the vow of celibate love. I have chosen to discuss it under this title rather than that of chastity because I believe this best expresses, the real meaning o.f the vow. There has been so much written on celibacy in the past year that I iliad it difficult say something which will ,1 not be excessively redundant. Perhaps the best approach will be to share some of my reactions to recent articles that I have read. Frankly, I am not impressed byo being told that I am an eschatological sign because I am a celibate. I really do not think that the men and women who come in contact with me are go.ing to experience a love that. is redeeming simply by being aware that I can point to a way they will love one another in heaven. They need to know how to love here and now. I am not denying the theology of eschatological witness; I am saying that it is not a good enough reason to justify my be!ng a celibate. But perhaps the thing that disturbs me most about recent discussions on celibacy is the somewhat naive as-sumption that the celibate way of life "ex se" or. auto-matically will produce good results; that it will make us better lovers. Anyone who has worked closely with re-ligious in different communities 'knows that this simply is not an assumption based on fact. The fact is that we find it hard to be generous and warm lovers, in com-munity as well as out of community. And for me that is the very heart of the matter: being able to love others humanly, warmly. One of the most beautiful compliments that I.have re-ceived is a statement that has poignantly sad overtones: "You know you don't seem like a priest; you're so hu-man." What kind of celibacy is it that 'contributes to such an image? On the other hand I am equally disturbedby propo-nents of some undefined "third way," who speak so un-realistically of married love. Marriage can be just as de-humanizing as celibacy, as any counselor knows. Sexual expression :without sexual integration can be just as dev-astating for married persons as the lack of sexual expres, sion without-sexual integration can be for celibates. Neither marriage nor celibacy guarantees any(hing in the way of mature loving. However, both can be Ways of becoming free in order to grow as lovers. Both demand sexual integration as a prerequisite for personal fulfill-ment. And botl~ take a great deal of work and pain and perseverance and patience.' What then is there about the celibate .way of loving which can be for a religiousa liberating experience? First of all, I believe that celibacy, lovingly and. freely embraced, enabIes me to say to those I am committed to serve that I can love them in a way which is rich and deep and truly human, but in a way which is not demanding. And this is a magnificently freeingkind of awareness. It means that when I have accepted my sexuality and be-gun to integrate if, I can add another dimension to my VOLUME ~'St 2.969 "~, ; ISt 4, 4, Andre Auw, C.P. REVIEW FOR RELIGIOUS 18~ relationships. I can show people what it means to love someone just ~for himself. Not for his usefulness or phys-ical attractiveness. Not for his fine mind or remarkable talents, but just for himself. I can show him a way of loving and living which inte-grates se~xuality in a way that is different from married people. "It is a way which recognizes the splendor of sexuality, but which at the same time chooses to refrain from sexual .expression. I can show this person how to love both men and women warmly and deeply, with tenderness and even affection, without the overriding fear of automatic sexual involvement. And this, I believe, is precisely the kind of loving that modern man is hungry for. He is very confused by his sexuality, and it has become for him the alpha and omega of his existence. Deep within him he senses that ful-fillment iiavolves more than sex, but he finds it hard to translate this vague inner feeling into the language of everyday living because he does not find enough lovers who think much differently from the way he does. Modern man can learn a great deal from a religious who appreciates his sexuality enough to give it just enough importance in his life, but no more than that. How much it can mean for the confused modern to experi-ence a love which accepts him not for anything he has, but only for what he is. This alone is enough to be redemptive for many men and women. It seems as if there is in the heart of man a yearning for the model lover who is strong enough in serf-mastery to be free to be a kind of savior for others. In the folklore of most nations and tribes there are redemptive figures who, most often, were celibates during the time of their inessianic mission. We have only to recall the mythical warriors of the Far East and of-Indian culture, the many versioned prince myths of the early Middle Ages, the knights of King Arthur, and even in our own coun-try, the man of the West, the hero of the desert and prairie. Let us think of this last figure [or a moment. In story and song he has been pictured as a man of great physi-cal and moral strength. But primarily he is a man on a redemptive mission, living only for others. He rides into a town, bringing his honesty and integrity. He is manly; but also gentle with women. He is compassion-ate toward the poor and helpless. He stamps out evil and plants the seeds of goodness and truth. He brings sal~cation to a village. And when his redemptive mission is accomplished, this celibate lover accepts the love that people can give him in return for his, but he never de-mands it. Then, 'his work finished, he rides of[ alone to anbther ~¢illage and other people who need his kind of loving in order to be redeemed, to be liberated. In a similar way the modern religious celibate ac-complishes his redemptive mission. What he really gives to others is a portion of his own gift of freedom. He too will have to "ride" alone, but only in the sense of not having a single exclusive love relationship. For as he grows in his own mature sense of .freedom he ,will 'be enriched by many deep and beautiful love relationships. And this too becomes a gift to be shared with others, the gift of knowing how to put love and sexuality into a splendid and yet practical perspective. The task of integrating these two elements is always a difficult one. But one insight is very important. A sister, during a weekend workshop with .married couples, ex-pressed it well. She said: "You know, before this Week-end I had planned to leave my religious community. But now, I'm not so sure. You see, I thought my problems were the problems of a celibate religious, and I dis-covered that they are the problems of a woman. I found married women with the same basic problems, and they are making better adjustments to. them than I have been doing." This is so very true. Most of our problems are ,not the result of our celibacy but of our humanness. Neither marriage nor sexual intercourse will resolve our ten-sions. These will be resolved when we learn how to be-come truly human and loving. Then it will be possible for the celibate way of life to be rewarding for us and redeeming for others. It is then that we can demonstrate to others a love that is most beautiful because it is least demanding. Celibacy will not automatically make us great lovers, but a lover who understands and values his celibacy can be a model lover for others, a lover who is free enough to be able to free others. Certainly it is this kind of loving that is needed so desperately today by modern man who no longer feels lovable or loved. It may well be that only when he .ex. periences such undemanding love will he be ~onvinced of the genuine value of Christ's love. It may be that he will be able to believe in the celibate lover of Calvary only after he has come to believe in other celibates who can surrender, as He did, one of the most priceless gifts that God has given them. Perhaps .then, when he sees us free enough to surrender our sexuality for his sake, he may come to believe that he really is worth sav-ing and that God does care about him after all. It is a knowledge that many men still seek when they come ih contact with celibate lovers. These, then, are some of my reflections on the vows as ways of becoming free. I would like to understand the vows as ways of enabling us to be free enough to make it possible for others to believe in themselves. I would.like ÷ ÷ ÷ The Counsels,~ . VOLUME' 28~' 1969" '° :. ,183 + to think that we can be free from the obsessive need to accumulate things, free to surrender ourselves to others, free to love deeply and warmly. And that is why I feel that we must seek new insights concerning the vows. A young high school student, talking, about religious life and the vows, was asked what kind of religious com-munity he would have if he were to start one tomorrow, The young man said: "Well; I don't think I would make them take any vows." But then he paused and reflected on that, and he added a sentence that sums up the whole meaning of the vows and the religious life. He said: "Unless it would be possible to take a vow., to love." If that were truly the spirit behind our vows, they would be, for us, ways of becoming free. Finally, it is well to remember that the way of the vows is the way of Christ Himself. It is the way of a man with a mission to set men free. And the men of Christ's time were not so very different from the men of our day: angry, restless, rebellious, indifferent, frightened, and insecure, yet searching for a Christ-person who would be their liberator. Christ walked into their midst, heard their cry, and showed them a way of life that was for them a way of freedom. He showed them how to be free~ from the de-humanizing demands of the law and tradition, free from the imprisoning fear of what people might say, free from the overconcern about food and power and sex. Christ showed them a way of poverty and obedience and celibate love. Today we, as .religious, stand in the place of Christ to continue His redemptive mission, to be His witnesses. If we can find better ways to be what we say we are, then we too can arise in the assembly and announce to the world that we also have been sent to "bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound." And hopefully, people will hear us not because of what we say, but because of what we are: witnesses. Perhaps the following lines spell that out for us in clearer language: A witness is A man who stands out Because he is not afraid to stand up A man who outreaches others Because he reaches out to other.s Andre Auw, C~P. REVIEW FOR RELIGIOUS 184 A man who lifts others up Because he bends down to their weakness A man whose heart has grown great Because he has learned to become small A witness is all this and more He is a man who walks across the wastelands Of human lives And uncovers hidden springs A man who opens windows everywhere To the sunlight and springtime fragrance Of the risen Christ And passing through the doors of seILfilled hearts He lights and leaves behind An everlasting flame Ultimately a witness is a man who does all these things Because He is not afraid To love. The CoUnsels VOLUME 28, 1969 I85 CARL J. PETER Culture and the Vocation Crisis Carl J. Peter teaches theology and lives at Curley Hall, Box 49; Cath-olic University of America in Wash-ington, D.C. 20017. REVIEW FOR RELIGIOUS A change has occurred in the way young men and women view the prospect of becoming a priest, lay brother, or nun. At the very least they manifest less en-thusiasm or inclination along these lines. One may ask when this began or indeed inquire whether it has not just begun. Few, I think, will challenge the proposition itself. This change of attitude is very definitely evidenced by those who have matriculated in the Catholic school sys-tem. One encounters it in the Mary and Johnny of whom but a few years back while they were still on the primary level in parochial schools, we asked why they could not read. All of this is true and will be conceded by those who regard the situation as healthy no less than by those who regard it as disastrous. Religious Convictions and the Young The change in question has causes that are closely connected with religious conviction or its lack. There is an obvious hesitancy on the part of youth, an unwilling-ness or an unreadiness to embrace as a state of life the ministry of the gospel in its traditional form. But it is a great oversimplification, I feel, to assign as a total ex-planation a weakening or loss of faith. In some cases, + precisely the opposite is true. + At least many of the young people involved are any- + thing other than lacking in generosity. Interest in im-proving the lot of tbeir fellow man characterizes their mental and emotional outlook. Here is where the diffi-culty lies. In ever increasing numbers they fail to see this humanitarian interest connected with the life of the priesthood, sisterhood, and brotherhood. One may contend that this is because of the present conditions in which these callings are lived and exercised, because, for example, so much of a priest's time and 18fi energy is spent in activities that have no apparent con- nection with the betterment of mankind or at least one that is very minimal. Devoting each Monday to counting the collection; running off the Sunday bulletin on the rectory or parish duplicator; keeping the books for the school hot lunch program--the instances could be multi-plied. Now it is surely a mistake to associate a priest's work exclusively with such activities. But to ask young people to ignore this aspect is expecting a bit too much. A large part of the problem with regard to vocations is that prospective candidates see too much activity on the part of the cleric or religious" too little connected with making mankind's future better than its past. Liturgy and a Life Choice But this is not all. Even in cultic functions associated with the administration of the sacraments, there is real difficulty. Whether humanity is genuinely better off be-cause of all this divine worship is a question posed over and over again. Here it is not a matter of poorly or sel-dom exercised functions of the priest but rather the im-portance pure and simple of such fimctions in the world at all. Many adults recognize this and conclude that the vocation crisis connected with such questioning is really a crisis of faith. My contention, however, is that at least some of these difficulties and doubts in the religious realm are caused by a cultural change that affects the entire world of man in all its facets. The crisis of vocations is connected often enough with a corresponding crisis of faith. This is not so much because many have simply ceased to believe but rather because the atmosphere in which they have grown up and live demands a choice between conflict-ing values, religious ones included. As a result, young people find it both harder to reject the latter outright and yet more difficult as well to embrace them fully. The reason is that our day is one of cultural transformation with all that this involves. If this is anything other than self-evident, it is nevertheless important. The Meaning of Cultural Change To make the statement that culture has a great deal to do with the unrest experienced by youth and indeed believers in general is hardly a novelty today. It is intro-duced into the present context with the hope that it will be more than a mere repetition. To achieve this will re-quire making an effort to clarify what is meant by cul-tural change. Only then will others be able to judge whether this is in fact what is taking place with profound religious consequences. Such explanation is precisely what is lacking in a number of other attempts to trace the believer's troubles to this same source. Vocation Crisis VOLUME 28, 1969 18'/ Carl .I. Peter REVIE%' FOR RELIGIOUS Examples may be of help. Leslie Dewart has con-nected the present plight Of Christianity with a retention of Hellenism or Hellenistic culture.x There is nothing to be gained from adding one more name to the list of critics of The Future of Belief.2 It is, however, a far from easy task to determine what he means by Hellenism. And yet this is quite important for his contention. Something very similar is true of Bishop John Robin-son. 8 He contends that the present difficulties of Chris-tianity are in great part connected with the fact that fundamental truths are being rejected wholesale because they are presented in a "supranaturalistic" mode of thought: The latter is surely a cultural phenomenon, but one that is extremely vague. It seems to involve a world picture with God outside the physical and psychic uni-verse but intervening now and again. To retain such a world picture, he writes, is incompatible with being a truly modern man. Meaningful truths fall under the weight of their utterly unacceptable trappings that bear witness to a dead culture. But here precisely is his problem. God, for Robinson, is not intended to be the product of a culture. Yet if one cannot tell what you mean by the latter, you do run the risk of having others hard pressed to determine whether you really stand for a God who endures despite a cultural change. At this point some are probably wondering whether it is not precisely a crisis o[ faith that must be dealt with. Perhaps it is. But to no small degree it is first of all a cultural crisis leaving its marks on all of us. Bishop Robinson may not have been successful in explaining what he means by a change of culture. He has never-theless described well the period in which we are living. It is the age of the overlap, the period in which some-thing very new is still in the process of emerging. Ours is a period of tension or dialectic. Hopefully a beneficial synthesis will be the outcome. One thing is sure; neither of the two extremes in the present picture culturally is likely to remain as is. Both are going to be modified and remarkably so. But it is the present state that must be analyzed, again with the observation that understanding what is happening is a first step toward dealing reason-ably and effectively with the situation. Good practice depends on an accurate assessment of what is involved. Dewart and Robinson call attention to the pangs in-volved in the change through which we are living. Both are agreed on this. An old culture is in the process 1 Leslie Dewart, The Future of Belie[ (New York: Herder and Herder, 1966). '-' See the remarks of Jaroslav Pelikan and Bernard J. F. Lonergan in Theological Studies, v. 28 (1967), pp. 352-6 and 336-51 respec-tively. s John A. T. Robinson, Honest to God (London: SCM, 1963). of dying. It does not offer a form that religious belief will find viable in the future.4 In my opinion they are correct; the. cultural state we are now in cannot last. Indeed it takes no prophet to see that it will not. An-other thing is equally sure. Things will not revert to the way they were before all this began, whenever that was. The present situation makes that abundantly clear. Culture and Values Our age is.witnessing a remarkable conflict of values, and they are not directly religious in nature. At least they can be and are embraced by those who avowedly profess or practice no religion at all as well as by various types of believers in a Supreme Being. Now if this is true, it is also a prerequisite for understanding the cultural crisis of the present. For what 3[ mean by culture involves at0 the very least values and indeed a'more or less connected set of values. My contention is that we are living in a period of.history where there is a particularly fierce struggle between two opposing sets of purely human values. If some sort of synthesis is the most likely and desirable outcome, still, living in the overlap can be confusing. Two sets of values compete; each has something ~o be said for it, something to commend it. For many this is stimulating, but for no small number, ever increasing knowledge, acquaintance, and experience preclude, decisions on a clear course of action. In fact at times the result is paralysis or choices no sooner made than regretted, commitments given and then retracted. But if a convict of values can lead to these practical consequences, what sort of values are in question? The Good and Its Modes Getting things done or a sense of practical "know-how" has from the earliest days been a characteristic of our country. Indeed, it was very quickly identified ~with Yankees and their ingenuity. To put this another way, achievemerit and performance are values long esteemed by our society. And yet as ea'rly as the War between the States they were sought after in two radically opposed ¯ ways. Preservation of a heritage was the performance one section of the nation desired; improvement, refine. ment, elimination of defects and evils inspired the other. Concretely the value of performance, know-how, or achievement was realized in two conflicting ways. Given the question of freedom and human dign.ity, it is dear ~For a case along the same line but developed with heavy dependence on American Pragmatism as a philosophical basis, see Eugene Fontinell, "Religious Trtith in a Relational and Processive World," Cross Currents, v. 16 (1967), pp. 283-315. 4- 4- 4- ¥ocation Crisis VOLUME 28, ,196~ Carl ~ J.~ Peter REVIEW FOR RELIGIOUS 190 that a moral issue was at stake. But there were other as-pects as well; for instance, strict or loose construction of the Constitution. Both forms of interpretation were religiously' neutral if not secular. Both likewise had ref-erence to the value of performance. But the way the lat-ter was realized in North and South led to tension, strife, and conflict. The situation afterwards was never the same again. There is something in this history that repeats itself. Clinging to tradition and the progress achieved in the past claims the allegiance of certain minds and hearts. It is likely true that this will always be the case. Still others are no less moved by the desire to strike out and move ahead in man's endless effort to better his~lot on this planet. Education offers another example. The value of a teacher's performance is judged in terms of pedagogical goals. Some maintain the educator aims at handing on truth, with the supposition that humanity has already achieved it in a way that can be improved but never fundamentally surpassed. By instinct and. reasoned con-viction others look for the teacher or professor to en-gage together with the student in a quest for truth. The assumption is that there is always more worth looking for and in comparison with which the knowledge at-tained is partial and incomplete. Now neither of these attitudes toward pedagogical goals is directly religious. Neither is exclusively demanded by Catholic faith. But the adoption of either as a value has religious implica-tions. An illustration may be of assistance. A question arises that is new and demands some sort of response or answer. Before doing anything else, the man or woman influenced by the value of preserving truth will attempt to solve the present case by recourse to precedents. Only too often this involves making the present in its unique-ness conform, whether it really does or not, with norms that were established earlier but without the slightest intention of binding all future generations. The value of preserving truth and past achievements translates itself religiously into that of fidelity. If the past has no claim to direct our own religious history, then there was no uniqueness in the event we call the Incarnation. Then God has not involved Himself irrevocably and finally in the history of man long before 'our day. When one re-gards0 education as a process of passing on certain truths, he is predisposed to be concerned religiously with the fidelity of God and man. A cultural value, namely pi:eserving the accomplishments of the past, can and does have profound religious consequences in thought and action. But education can also be conceived of as performance involving an unending quest [or truth. In this case, when one makes the transposition to a religious level, the goal is a search for the God who even after revelation in Jesus is still a mystery and to know whom is really to be yet groping even when one gropes with the aid of infallible direction. St. Paul offers a good example of this. In his Epistle to the Romans he spends three chapters (9-11) studying the will of God as concretely realized in the plan of salvation for Gentile and Jew. Interpreting the hist6ry of his own day as God's saving providence, he obviously presupposes that man can .know the divine will. And yet he concludes with a hymn proclaiming "that no one realiy knows the mind of the Lord. All subsequent Christian theology has been an at-tempt to grapple with the great mystery that God remains even after He reveals Himself to man. His ways are mysterious and yet sure, free and yet faithful. To em-phasize one over the Other leads to a lopsided theology. But why would one be inclined to do this? The reason is clear enough. There is a tendency to do so, one deriving from culture today especially. That culture is complex; it evokes diverse responses, some calculated to preserve the truth and goodness that have already been achieved and others aimed at improving both in the future. The result is cultural tension with theological consequences of the first order. When a question arises on a religious or doctrinal level, for those inclined to revere the past it is not a matter of being faithful pure and simple. There is a cultural fac-tor inclining them to their position. Others are more ready to strike out [or the new and unknown. Here it is the mystery of God and His dealings with man that will enthrall them. What has been said of Him in the past, even in infallible "utterances, is true enough but insuffi-cient. Their great law is: "Thou shalt not have strange Gods before me." They do not wish to worship idols rather than the true God; and it is no less idolatrous to worship one's image of God than it is to adore wood, or stone, or precious metals. Here again, however, the inclination is not purely religious; it is cultural. These are the men and women who in any event are more moved by a goal that is worthwhile and possible than by achievements that are already a fact but with clear defects. ,4pplication to Present Conditions It is in the realm of attitudes that one must look for evidence of culture or values held in esteem or disrepute. Our culture involves an ambivalence of attitudes with regard to the present in its relation to the future. ÷ ÷ ÷ VOLUME 28° 1969 .!. ÷ Carl I. Peter REVIEW FOR RELIGIOUS 19~ Contemporary forms are generally considered inade-quate in the long run to meet humanity's needs of the near future. If one insists that this is not true in the religious sphere, youth is expected to assert that m6- rality and faith are somehow not part of the changing world. This is only too evidently false. It is also discourag-ing. If true, it would surely follow that from neither could man hope for much improvement. When the past is loved too much and present values, cherished too intensely, the inevitable result is that fewer and fewer young people will spend their lives ina performance directed to preserving it. This attitude has been wide-spread and is showing its effects. The cultural cry of more and more of the young is "On to the Future" by radical change of the present. Confronted with the evils man has injected into his world, they find an attractiveness in this value. That it conflicts with the former is obvious. That the result is confusion, tension, unease, unwillingness or inability to commit oneself fully to one or the other is not sur-prising. Neither value is directly religious. Each has religious implications and does sometimes presuppose a lessening or even loss of religious commitment. But to concentrate on this would be to try to cure a symptom. Our whole society knows it must change and change radically. And yet unless we learn from the past, from its successes as well as its failures, we shall grope with-out any guidelines or the slightest assurance that what we learn today will help tomorrow and not hinder, Man's leap forward came.from a spirit of adventure and a lack of willingness to be content with the status quo. This is true of man whether he professed a religion or not. Youth today knows it. They look for a willingness to take this risk in religion and its leaders. But they also realize that man's advance has been accompanied by a multiplication of evils in the form of wars, famine, and untold human suffering. It was paid for in the form of untold labor and often shortened life spans "of pioneers. Today many of them are asking whether progress at such a price and with such attendant evils is worth it after all. It is a question of values and attitudes. Not a few seem to choose neither content-ment with the past nor striving to improve the future, at least not by joining existing organizations to achieve this. In the sense of the two alternatives, they seem to be opting out as close to altogether as is possible. Among their eiders, those who cling to the past do so not wholly because of faith, and those who strive to ob-tain the improvement of the future surely are not so motivated solely because of basic religious conviction or its lack. It is in both cases a cultural response elicited by the world in which they live. To be cautious is a value; to be adventuresome no less so. Neither in itself is reli-gious. Those inclined to esteem the former expect it most of all in religion; those who prefer the latter look for it above all in the area of faith and faith-inspired life. There is a crisis all right, but one stemming fi:om a com-plex culture or set of opposing values, each of which has something to be said for it. How easy it would all be if it were otherwise. It would be a mistake to overlook this when considering the situation of young men and women choosing or living out a religious vocation. Maximum E~ciency versus Involvement There is another pair of values related to achievement. Is the latter the work of one or many? Some are loners and find it hard to be any other way. But today it is extremely difficult to stand alone in achievement. The individual source of inspiration, one overseer or director iqith the power to make decisions--this leads at times to unquestionably greater efficiency and permits the de-termination of responsible agents in various fields. For some this is still a most desirable good. Society needs the great man as leader; the Church, the truly independent bishop and pope. But for others worthwhile goals are achieved only in the close cooperation of many laboring in a basically similar frame of mind despite difficulties. This implies the initiative not only of the leader but of many cooperating and participating as fully as possible in the endeavor. Neither attitude is basically religious. This is again witnessed in the pedagogical order. Why do so many professors today have such trouble with classes when they employ the lecture system? The latter is surely not something religious or irreligious. Nor is it that professors lecture without the ability of their predecessors. And yet in ever increasing numbers, courses based solely on this method are being phased out be-cause they are not being heard or listened to. The teacher who simply lectures today has to be a lot better than one who did the same fifty years ago just to accomplish as much. The reason is simple. To such an approach there is opposition that is neither religious nor irreligious but rather cultural. It arises from the conviction that truth and other values are to be sought not solely or primarily through the energy of one man directing the receptivity of others but through the combined efforts of many. The planning of seminary curricula is taking note of this. So must the charting of course for a parish or diocese if they are to achieve their respective goals. To think that papal primacy, episcopal collegiality, or lay initiative will not be affected by this cultural factor is disastrous, especially in dealing with prospective vocations. If this ÷ ÷ ÷ Vocation Crisis VOLUME 28, ].9~9 Cad ]. Peter REVIEW FOR RELIGIOUS ]94 is obviously hard for some to accept, it is important nonetheless. Achievements of the Paso Some men and women tend to concentrate on the good that has already been attained and are pleased with past efforts as well as optimistic about the state of the union, whatever union may be involved. Others view past achievements with guarded reserve or more often criti-cism, positive or negative. These are human attitudes not particularly connected with religion more than with politics or economics. But they do affect the way one re-gards formulations of Christian faith. Have the conciliar determinations helped or are they, though true, in their own way very limited? As regards present institutions, few adamantly deny they have accomplished some, indeed tremendous good. But what of the defects? They are pres-ent as well. Revelation does not direct attention to either exclusively. The way one evaluates other things will have a great deal of influence here. But that is clearly in the realm of rational attitudes more or less con-sciously adopted; namely, culture and not religion di-rectly as such. Analysis or Comprehensive View Is it the big picture or the details that are most im-portant? There is no divine law answering this. In terms of values, is it generality and simplicity in viewing a phenomenon as a whole or rather attention to its com-plexity that matters? Emphasis on the latter assures that whatever is said or decided today may well have to be modified tomorrow. Decisions taken may have to be reconsidered or retracted. Contrariwise one may aim at certain values that at least as goals do not change but are ever more closely approximated. The affective con-sequences of both approaches are clear enough. Com-mitments in the one frame of reference can hardly be irrevocable; in the other they can surely be so. On a practical religious level, are all decisions subject to re-call at will, for example, to the existence of a God, an after-life, the imperative of working to make life better [or others? Or are they simply the best one can give here and now? It is clear that conflicting cultural values have in this instance created tension in human life, not least of all in its religious sphere. Certainty and Conjecture To continue, is certainty a value above others, or is statistical probability all man can ~chieve in most in-stances? But certainty is popularly connected with hope.-- one does not hope unless convinced there is a good chance o~ getting or doing or being what is hoped for. And yet probability is likewise connected with hope; one does not hope for what is already a sure thing, somethingpr~deter-mined and open in no way to chance. To what does one aspire, the certain or the probable?. The Marxist experiences this. Should he hope for the classless society or not? If he does not because he feels that it is certain to come about, lethargy.will likely result. But if its appearance is not inevitable, his efforts alter all may be futile, all of which need not but may lead to despair. As to the Christian, must he hope that the divine kingdom come? If its advent cannot be frus-trated, what need to hope; if otherwise,, why hope when alter all sheer chance may reign supreme?. Antithetical Ideals I have tried to indicate certain human values in two connected sets. They deal with the practical, .the order o~ doing and achievement. Preservation of the past through the work of the leader who sees and inspires others to grasp the whole picture wi.th optimism c6upled with caution and deliberate pace regarding change--this is one set. And yet there is another in competition: the improvement o~ the future through the.cooperation o[ many in thought, action, and suffering, with attention to the manifold of details accompanied with criticism of past failures and a sense of urgency for future reme-dies. These interconnected values art both vying for man's acceptance at the present time. He has opted for neither. Confronted by them both, he is very often at a loss; now this and now that seems better. They affect the very depth of his being and yet are religious only in the sense of having to do with the meaning of life, a mean-ing he has to choose freely. Still his relations with or-ganized religion cannot but be affected by this tension, unrest, and hesitancy. Because religion is obviously con-nected with these values though by no means identical with them, he is probably as interested as at any time in his history with religion as an academic discipline but as disinclined as never before to see any religious organi-zation as offering a permanent way of life for himself. This has affected the attitude o~ many toward religious vocations in particular. In my opinion it justifies the proposition that the so-called vocation crisis is only indirectly a crisis of faith and directly one of culture. Religious Ministry in the Overlap More is called for today than detached analysis in this area. This is especially true in the case of those who are convinced that an increase in the number of religious vocations is o~ great importance for the Church and the 4- .4- 4- Vocation Crisis VOLUME 28, 1969 195 rest of humanity. As a result it may not be out of place to offer a number of suggestions. They will deal with atti-tudes that can be fostered with the aim of encouraging priestly and religious vocations during the period of the cultural overlap. First of all, in both of the competing sets of values, practical certainty is present and operative. The certainty of conviction makes men cling to the past; it drives others to strive for the future. This is certainty at least strong enough to be the guiding rationale and emo-tional factor for living a whole li~e. Too much certainty with regard to the past was an error. A great price has been paid for it. Today, youth is actually afraid of being certain and yet often paralyzed because uncertain. The man who strives for change is doing so only because of a practical conviction that striving is important, worth-while, possible, and not futile. In this sense, certainty is no more missing in him than in' his counterpart. If this impression can be conveyed to youth, the certainty of basic truths of faith will be less repellent. Secondly, another value found in both sets is persever-ance. It is because of a deep-rooted conviction that does not change that the men of science change hypotheses. A religious conviction once thought over and adopted need not shut a man off Lrom the way other men adopt in living. It should not make him closed. Indeed he can be open precisely because he has made a fundamental decision. No one is more closed than he who has made no decision at all regarding the meaning of life. Fre-quently such a man's desire to be open precludes his doing anything of lasting significance. To be con-temporary is not to be a Hamlet. To be ever ready to learn more regarding life's meaning is not to be ready to change one's mind because of simple discouragement or the realization that difficulties will in all likelihood never be completely removed. The applicability of this lesson to the realm of priestly and religious vocations is obvious. It will not, however, be grasped unless one re-calls that these are matters not merely of faith and revela-tion but also of culture. Carl 1. Peter REVIEW FOR RELIGIOUS i JOSEPH E. MULLIGAN, s.J. The Religious Dimension of Human Love The current experimentation with various styles of religiou~ dress is certainly a welcome development in the post-conciliar Church. It is becoming clear to Cath-olics and non-Catholics alike that today's sister is very much a woman of the twentieth century, a woman con-secrated to God and united with Christ and at the very same time intensely concerned about the joys and problems, successes and failures of the present world. She is sensitive to the needs of modern men and women, open to new trends in human thought'(such as personal-ism and Christian existentialism)~ efficient in her use of modern means of serving humanity, and orientated to the near and distant future in her apostoli.c thinking. Au courant styles of religious dress do not insure that all this will be true of every sister who dons the new garb, but at the very least it can be said that the new fashions do not militate against the entirely proper "new image" now being created by today's sisters both young and old. Updated religious habits may even foster an interior aggiornamento where it is lacking or lagging; and where the Spirit has already begun to "renew the face of the earth" so that the love enkindled by Him can shine forth for all to see, the sister will welcome the external change as a true sign of the interior renewal which is under way. While the new fashions serve this purpose of bringing today's sister visibly into the twentieth century, they also serve to bring out the distinctly feminine quality of the Christian charity which fills her heart and inspires her life of service. This important point is receiving its due attention by psychologists, counselors, and theologians; here we need only mention the fact that the changes in the dress o[ religious women are closely associated with the emergence, in their own consciousness and in that of all the world, of their God-given and God-beloved ÷ ÷ ÷ Joseph Mulligan, &J., is a member of Bellarmine School of Theology; North Aurora, Illinois 6O542. VOLUME 28, 1969 ÷ Mulligan, $.1. REVIEW FOR RELIGIOUS 198 femininity. How important it is that the feminine, ma-ternal dimension of the love of God, whom we always address as Father and whom we almost always think of in masculine terms, be incarnated and effectively com-municated to the human family. In this connection we readily recognize (it is not a question of "admitting," as if grudgingly) the truth of a point suggested by a famous psychologist: that in Christian piety a tender devotion to Mary fulfills a profound need of the human heart and soul, namely, to relate to a heavenly Mother. It is true, of course, that God the Father and Jesus Christ the Son manifest many of the qualities ordinarily associated with human mother-hood: tenderness, mercy, compassion, and above all, love which is given profusely without demanding a com-mensurate response. But it is Mary who, in the religious consciousness of the faithful, is the Mother par excellence, showering upon her children her maternal love and re-ceiving from them, often though not always, their love and trust in return. The religious woman has a position in the divine economy of salvation analogous to that of Mary. In the eminently feminine charity shown by the religious teacher, nurse, home missionary, and others, the human family can see and feel the maternal qualities of the boundless love of God for them. The sister can bring this love directly into the classroom, hospital, or home--and in this the sister can be more effective than Mary in com-municating the love of God to men. For Mary is present to her children only in times of prayer, and the experi-ence of her love requires faith; the sister can be present to the human family in all situations of life and in very concrete ways which are perfectly visible to "natural" eyes. Adaptations in dress, then, are worthwhile and valu-able in at least these two important respects: in placing sisters visibly in the midst of the twentieth century and in accentuating the distinctly feminine characteristics of their love and service to mankind. In most instances the adaptation of which we are speaking has taken the form of a reduction or lightening of the habit to the extent that some sisters have only a 'veil of some sort (or even less) as the external symbol of 'their consecration to God and their special union with Christ. This trend is entirely praiseworthy, as we have stated above. How-ever, the question soon arises about the necessity of re-taining any distinctive signs. Should. the nursing sister simply wear the same uni-form as that of her colleagues in the profession? Should the teaching sister wear a variety of styles readily oh, tainable at the downtown department store? Should the i home missionary don a smart and comfortable business woman's suit? In the opinion of this male observer, the answer is a qualified "no." This is undoubtedly the opin-ion of the vast majority of sisters: there is deep value in the external symbols of one's religious profession. Pre-cisely what forms these symbols should take in order that they be appropriate for our modern age'is a matter which will have to be handled largely through experi-mentation; developments to date have been in the right direction, but certainly not definitive (perhaps we should expect and accept constant adaptation in this matter, as in the liturgy). Though all agree on the necessity of retaining symbols, be they ever so "modernized," it may prove worthwhile to review one of the most substantial reasons for our insistence upon retaining externals of some sort. To this writer, one of the most cogent "arguments" for the existence and activity of God is the astounding love which breaks out (who can say how often?) in this world of ours. This love can be "astounding" even if it be only a kind word at the right time, a friendly "hello" offered in passing, or a thoughtful gesture only slightly out of the ordinary. The more dramatic or "heroic" act of love--such as the total personal commitment of marriage or of the religious life--is all the more revela-tory of the power of God operative in the hearts of men. Experience teaches us that there is something wonder-ful in a person who has risen above the childish and petty egocentrism which in various forms infects hu-manity. And in divine revelation we have a clear state-ment of the truth to which experience opens us: "By this all men will know that you are my disciples, if you have love for one another." Though this writer finds this train of thought most interesting and helpful, many in our modern world find it something less than immediately exciting. The con-nection between human love at its best and the power of God very often goes unnoticed. Deep, strong love (in many cases of a calibre worthy of imitation by many a nominal Christian) abounds in the heart and soul of a great number of men who consider themselves "atheists" or "agnostics" or "secular humanists" but who probably qualify as "anonymous Christians." We have good reasons as well as strong inclinations to consider these noble hu-man persons as brothers of Christ and sons of God, heirs of the same eternal life which we Christians hope to at-tain (see Mt 95:31--45). The modern man who is truly Christlike in his charity is surely a brother of Christ and a temple of the Holy Spirit, who is indeed the Spirit of Love. Such a person need only be brought to an explicit awareness of his true position before God. Whether this Human Love VOLUME 28, 1969 199 J. E. Mulligan, S.I. REVIEW FOR RELIGIOUS 2O0 exp1icitation is absolutely necessary for salvation, is a theological question which we cannot take up here; that it is.desirable and beneficial for the person, that it is the will of God, and that it is the proper task of the mission-ary Church cannot be doubted. How then is the connection between great human love and the power of God to be drawn clearly in the minds of men? How will men of good will come to real-ize their true religious identity? Surely this wonderful moment of recognition can follow immediately upon a strong experience of being loved with a love surpassing the powers of our wounded human nature. Who can know the unsearchable ways of God, the ways in which He can make His presence known in the hearts of men? What we can know, however, is that God has estab-lished in His Church certain "ordinary" ways by which men should be able to see the connection of which we are speaking, that is, the religious context of all genuine human love. The liturgy, for instance, consists basically of ritual acts of human love, no less authentic for being ritual, set in an abundantly sacred context; the religious life as a visible institution is meant also to be a sign Of the intimate link between love and Love. The woman who loves her neighbor with a striking love and who clearly derives the sustenance for this extraordinary love from her union with God stands as a powerful sign of the connection with which we are concerned. The religious proclaims to the world that love, and especially continuing growth in love, depends upon our cooperation with the Spirit of Love whom Jesus Christ pours forth upon humanity, thereby accom-plishing the work of redemption. If this proclamation is to be effective, however, two elements must be safe-guarded and nurtured: the fraternal love must be sincere and genuine, or else it will strike no one and will fail to touch off the wonder which points to God; secondly, the person showing this genuine love must also show some clear sign of her relationship with God, or else her love will be viewed as nothing more than the highest flowering o[ the human spirit. A true combination of both these elements can be nothing short of overwhelming. The student will be deeply struck one day, perhaps far in the future, by the inestimable service given him by the sister in the seventh grade; and he will ask him-self whether her union with God, somehow manifest, might have had anything to do with her capacity to love so generously and so constantly. The patient in the hospital will find kindness and competent care in the person of the nursing sister at a time when he is most in need of these precious gifts; he will undoubtedly find himself wondering whether her slightly distinctive uni- form may signify a Power greater than herself gently assisting her human heart. The family in Appalachia or in one of our big city ghettoes, olSpressed and exploited by an unconcerned affluent society, will be touched by the "no strings attached" help given by the visiting sister; the family will see that this remarkable woman is in love with both God and them at the same time, as if the one love is identical with the other. This, then, is one reason (to this writer the most im-portant and most meaningful) for retaining some form of distinctive religious dress. By all means, let sisters continue to experiment with new styles in an attempt to find more appropriate twentieth century symbols of religious profession. Also, let sisters continue to try on new and appropriate fashions which will not bushel-basket that femininity which is absolutely essential for incarnating the love of God in all its breadth and beauty. However, for the reason which we have suggested in the latter part of this article and for other reasons which may be equally cogent, let us not throw out the baby (appropriate and necessary symbolism) with the bath (outmoded and "sexuality neutralizing" costumes). The religious must be in tune with the times, di.stinctly masculine or feminine, a living proof of the connection between true human love and the Spirit of Love. 4, VOLUME.28, 1969 201 THOMAS DUBAY, S.M. Biblical Concept of Virginal Love Thomas Dubay, S.M., teaches at Russell College; 2300 Adeline Drive; Burlingame, Cali-fornia 94010. REVIEW FOR RELIGIOUS 202 Half an eye trained on recent ,religious thin.king in-forms one that a great deal of literature has appeared in the last decade on the psychology of loving in the Chris: tian context. For the most part this has been a praise-worthy effort to broaden the place and sharpen the orientation of human love within the ecclesial commu-nity; yet one still frequently finds considerable diver-gence of view among, religious men and women as to how the generally agreed upon norms are to be prac-ticed in concrete situations. We wish in this essay not simply to tread over worn terrain but to suggest some specifics, specifics stemming from Scripture and virgin-ity. We primarily envision religious women, although with some modifications what we say concerns men as well. Philosophical Roots Even though our main intent is Biblical and practical, we may preface our discussion with several philosophical considerations. In the long run practical solutions to knotty problems are no better than their (often merely assumed and unexpressed) theoretical substructure. At the same time speculation must always be in touch with experience, with concrete, here and now reality. Because she is a person, a human person, a feminine human person, the sister must love warmly. Her love must appear, be visible. Why? Because virginal love is incarnated, not angelic. It is human and a witness to humans. For a reason we shall point out later this is to say that it is affectionate. But because we are at the moment dealing with philosophy, not theology, we may leave the witness aside. Virginal love is incarnated and therefore affectionate because it is human love--steeped in supernatural moti-vation, of course, but still human. In fact, it cannot be anything else but' human. No being can act otherwise than as it is. We never expect a duck to perform as a camel. A woman can love only as a woman, a human being ot the feminine sex. Now human nature is in-carnated spirit, a dual reality, material-spiritual. Man is not monistic. Merleau-Ponty's negation ot a fundamental dualism in man is an oversimplification of human exist-ence. Man is not merely a body-subject, an I-body. The profound dualism in his sense-intellect knowing, to cite one example, is an irreducible pluralism that renders a human monism an inadequate explanation of available evidence. Human love, therefore, must also be dual,, it it is to be tully human and not something else. Like its source, the person, man's love must be rooted in spirit but shown through matter, conceived in soul but en-fleshed in body. Affectionate love is simply love incar-nated. It is a love that appears. One need not syllogize to its existence. As a daughter of Eve the religious woman does not loveproperly and fully until she loves affectionately. She is no exception to the roots of reality, no metaphysical oddity. She loves as she is. There is yet another reason why the virgin's love for 1hen is warm, composite, incarnated. It is a reason rooted in the deepest center of her being. She is good, a person good, and goodness tends to pour itself out. She is a social good, so she must pour herself out into others and receive these others back into herself. A woman (and a man, too, but not quite so pronouncedly) is never satis-fied until she loves. She cannot be satisfied unless she loves, for until she loves incarnatedly she is violating a law of being: goodness goes out; person goodness loves persons and shows it. This ontological factor works in the opposite direction as well. Because she is good and beautiful, the sister re-quires that her goodness and beauty be acknowledged, recognized in a way she can see and experience. To say this psychologically, she needs a strong self image, a self image she can derive only from others, from their appreciation and shown love. This is to say once again that deeply rooted in her human make-up is a need to receive affection. What we are implying, then, is that the religious woman's consecration does not exempt her from the laws of human nature or from the metaphysical structure ot the real. Scriptural Roots But still more must be said. There are supernatural reasons as well as natural ones tot saying that religious are to love warmly. Christian love is human love. It must therefore be affectionate. Shakespeare was pointing in the right direction when he observed that "they do Yirginal Love VOLUME ~'8, 1969 203 ÷ ÷ ÷ Thomas Dubay REVIEW FOR RELIGIOUS 204 not love that do not show their love." x Christ himself was affectionate. He embraced children for no other verifiable reason than to love warmly and to show it. He "looked with love" on the rich young man, which is nothing other than to gaze affectionately. He wept at Lazarus' tomb, a remarkable display of feeling in a man. He who could fearlessly castigate the Pharisees could also correct Martha tenderly by repeating her name twice as a preface to his admonition. The letters of Paul, Peter, and John are replete with expressions of endearment and concern. Where could these originally rough men have learned this Christian way of loving if not from Christ? The Master had already made it clear that a Christian ¯ can be detected in the world by his observable love. Men are to see how we love, be struck by it, and con-clude from this sight who we are.2 Affectionate love can be seen. Cold or neutral love may not be noticed even when it is proved by deed., witness the merely efficient nurse. In any event merely willed love does not draw men as the Christian is to draw them. If the reli-gious is a gospel woman, she is an affectionate woman. She may be nothing else. Practical Implications So much for basic principles. They are plain, hardly subject to hot dispute. Not so, however, with concrete situations, problems, objections. Even a casual acquaint-ance with convent life makes clear that the whole area of close love relationships has been, and still often enough remains, subject to misunderstanding, to excess, to de-fect. One underestimates the complexities and depths of human nature if he believes that in this matter ~pecifics are as easy to handle as generalities. Because we think we recognize the difficulties inherent in our subject, our intent here is modest. We wish to propose some real questions and to suggest, for whatever value they may have, some honest answers. - How does a consecrated woman show a warm love in a manner appropriate to her state? Our first reaction to this question is to note that ordinarily a woman is a better judge of feminine warmth than a man is. And if she happens to be at the same time a holy woman, she knows by a kind of instinct how to love rightly. Yet a man may presume to suggest a few guides. Obviously enough, marks of affection vary greatly with the situa-tion of the recipient. A sister rightly embraces a first-grade boy who has fallen down the staircase, but she is The Two Gentlemen of Verona, Act 1, Scene 2. Jn 13:M-5. likely to show her concern in another manner toward a twelfth-grader beset with a teenage problem. The New Testament offers many examples of what a holy, adult affection is like. There is the cordial, warm greeting,8 the holy kiss,4 the affectionate embrace,~ the loving gaze,n a warmth of manner in speech,r a kindly gentleness in the face of a brother's faults,s a tenderness and love in correcting others,9 a deep interest in the in-dividual and his concerns,1° an openness to all,ix a com-forting of those in trial and sorrowA~ Peter sums it all up in saying that our love is to be sincere and intense.~3 A prayerful study of these texts and many others like them will disclose to mogt of us that we have a long way to go before we love as Christians are supposed to love. Because the virgin is a model of evangelical life, she may not be anything but affectionate. The program of how this is to be done is plain enough in the Gosp.els and Epistles. She will find its implementation a lifetime task. She ma~ find it helpful to, work at this task in her par-ticular examen, taking as her specific guides one Scrip-tural theme or text at a time. Doing this she cannot help becoming a lovable woman. Is there not danger to chastity in this warm love? Yes, of course, there is danger, just as there is danger in the pursuance of any good, even the spiritual goods of the intellect. But one may not always solve "excess prob-lems" by removing the possibility of excess through a radical uprooting of the good. When the Master re-flected on the risk of worldliness in His apostles, He did not meet the problem by shutting off the possibility. Rather He explicity declared that they were to remain in the dangerous situation, in the world, but were to be kept free from being tainted by it.14 It is interesting, too, ~hat nowhere (as far as we can find) does the New Testa-ment indicate a concern about the dangers found in a holy affection. Perhaps the reason is that the genuine SRom 1:7; 16:3-16; 1 Cor 16:19; Phil 4:21-3; Col 4:7-18. ~Lk 15:20; Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; 1 Th 5:26; I Pt 4:14. ~ Mk 10:16; Acts 20:37-8. ~ Mk 10:21. ~Rom I:11; 1 Cor 4:17; 15:58; 16:24; 2 Cor 7:~,I~; 10:I; Phil 1:7-8; 4:1; 1 Th 2:7-8,20; ~:1-7; 1 Tm 1:2; 1 Jn 2:1,7,12,14,18,28; ~ Jn 1,5,11; Jude ~,20. s Eph 4:2,~2; 2 Tim 2:24-5; 1 Pt 3:8-9. ~ Lk 10:41; 1 Cor 4:14; 2 Cor 2:4-8; Gal 6:1; Col ~:12-~. xo 1 Cor 12:26; 2 Cor 12:14-5; Phil 2:17-8; 1 Th 2:11. ~x 2 Cor 6:11-3. ~2 Cor 1:3-4; 7:6-7; 1~:11; £ph 6:22; Col 2:1-2; 1 Th 5:11; 2 Tim 1:16; Phlm 20. xs I Pt 1:22. :~Jn 17:14-7: "They are not oI the world, even as I am not of the world. I do not pray that thou take them out of the world, but that thou keep them ~rom evil." ¥irglnal Love VOLUME 28, 1969 205 ÷ ÷ REVIEW FOR RELIGIOUS 206 man of God and the holy virgin know plainly enough-- because their honesty bares the deceitful motive--why really they are affectionate and how their love is ap-propriately shown. Warm affection is risky for the fool-ish virgin, the worldly virgin, but not for the wise and prayerful one. On the contrary, for the latter this kind of sisterly love protects and fosters her dedicated chastity: "Everyone should remember--superiors especially--that chastity has stronger safeguards in a community when true fraternal love thrives among its members." ~g If a sister is a woman of deep contemplative prayer, we need have little fear that her warm love for others will pose any proximate danger to her purity or to theirs. If she is not a prayerful woman, the opposite may well be the case. May a sister [oster a close [riendship with a priest or layman? At the outset of this article we already im-plied our affirmative reaction to this question. The ex-ample of Christ's love for Martha and Mary and that of the saints for persons of the opposite sex (for example, Teresa and Gratian, Francis de Sales and Jane de Chantal) demand this affirmative response. And so does com-mon sense. Sexual love neither is co-terminous with geni-tal- sexual love nor requires it. The sexes are comple-mentary not only on the physical level but also on the emotional, intellectual, volitional, and supernatural lev-els. an The fact that the consecrated woman benefits from masculine influences (such as teaching, spiritual direc-tion) in her formation (and do not men profit £rom feminine influences in theirs?) suggests that she may grow as a religious woman through friendship with a man. Now all of this is being said with increasing frequency both in print and in private conference. But something else has also to be said. And it is rarely said. That this kind of close friendship be advisable demands conditions and qualifications. Not any apparently good male-female relationship may be said to correspond to that of Teresa and Gratian or Francis and Jane. We have already in-dicated what some of these qualifications are. Most of us would agree that a sister should show a sincere warmth toward all men and women, but we are not agreed as to what overdemonstrativeness may be. For our part we cannot share the view that embracing is a suitable sign of affection between religious persons of the opposite sexes. The current multiplication of tragedy that scan-dalizes the faithful and ruins consecrated lives plainly ~ Vatican II, Decree on Religious LiIe, n. 12. ~ See Chapter 3 of von Hildebrand's Man and Woman for a help-ful explanation of this complementarity. shows how naive this view really is. Some people learn only by personal disaster that they are like the rest of men. A propensity toward physical demonstrativeness suggests strongly that the friendship is not on the high-est supernatural level, that it is not thoroughly immersed in God, in a mutually deep prayer life. Unreasonably frequent or protracted conversations and deliberate ro-mantic daydreaming likewise cause one to wonder whether there is question of the love of the Holy Spirit. The virgin is concerned with the things of the Lord that she may be holy in body and in spirit and that she may .pray without distraction. In our view that priest or sister ~s naive who feels that long and frequent visits, kissing and embracing are conductive to the love of the Chris-tian virgin. If this is what "the third way" means, there is no third way. Even aside from the obvious.question of chastity, one may wonder regarding this type of relation-ship how intently the religious can be concerned with the things of the Lord, how deeply she can be committed to her life of contemplation and apostolic action. From the positive point of view a sister may rest as-sured that her love is fully virginal if the thought of the other suggests to her mind the thought of God; if the relationship really helps her to a deeper prayer life, a perfect observance of her rule, an evangelical spirit of detachment, a more profound loyalty to her own vir-ginal vocation and to the members of her own commu-nity, a ~niversal warmth toward others; if their con-versation or correspondence is concerned mainly with God and His affairs. If these norms for virginal love are correct, one may speculate that this sort of friendship is not at all as common as may be supposed. Is affectionate love compatible with the detachment demanded by the New Testament? Twenty years ago many of us would have returned an unhesitatingly nega; tive answer to this question or we would have at least felt inclined to such an answer. Today we more easily understand that warm love and evangelical detachment are reconcilable, although not too many are able to bar. monize new psychology with old spirituality. The prob-lem here, of course, is not a clash between oldness and newness but between sound psychology and twisted spir-ituality. Both affectionate love and gospel austerity are as valid today as they ever were, for the New Testament plainly teaches both of them over and over again. The simplistic mind is uncomfortable with complex dualities and it seeks to resolve a paradox by denying one pole of it. Two decades ago it was common to deny that warmly shown love was proper in a religious, while today it is popular to say that detachment is passd. Yet the New Testament teaches both the .one and the ÷ ÷ ÷ Virginal VOLUME 28~ 1969' " ÷ ÷ Thomas l~bay REVIEW FOP. RELIGIOUS 208 other. It is the same Christ who demands that we re-nounce all things (Lk 14:33) and who embraces children warmly (Mk 10:16). The same John teaches that we must die like grain buried in the ground (Jn 12:24-5) and yet deals with the recipient~ of his first letter with remark-able terms of endearment (1 Jn 2, passim). The first letter of Peter warns against "selfish passions" (1 Pt 2:11), encourages a joy in sufferings (4:12-3) and at the same time urges intense brotherly love shown with a "kiss of love" (1:22; 5:14). The same Paul who cautions against superfluities and himself has nothing (1 Tim 6:7-8; 2 Cor 6:10) also loves his Christians with the warmth and tenderness of a deeply affectionate father (passim). Nowhere in the new revelation do we read the least hint of a clash. Why? Simply because affectionate love is by no means the same as selfish love. On the contrary, it is often a crucifying love. Showing affection to an attractive person is a delight, to a dull or cold individual it is a thorn. Moreover--and this is important and not always under-stood-- we should not see a dichotomy between loving God wholly and our neighbor warmly. Even less should we suppose an opposition. Precisely because Christian love is both one and incarnated but with several objects (God, ourselves, angels, neighbor), it must be warmly shown. This is why St. Paul looked upon the Romans as "God's beloved" (1:7). Because they were God's dear ones, they necessarily became Paul's dear ones in a virile yet intimate sense. Unshown love is a partial self-contradiction. We find this same warm affection in the most austere and detached of God's saints, for they knew what affectionate love and genuine detachment really mean. They did not live by caricature. One need only read the correspondence of an Augustine, a John Chrys-ostom, a Teresa of Avila, a Francis de Sales to see what we mean, Even John of the Cross (andwho could be remotely tempted to conceive him as lacking in detach-ment?), a man short on words but long on deeds, is said to have walked 30 or 40 miles barefooted to visit his warmly loved nuns at Beas. What we are saying, of course, is by no means opposed to the traditional detach-ment doctrine of these same saints. There is a certain in-tellectual snobbery implied in the suggestion one hears today that the goodness and value of love between the sexes, even between religious, is quite a new discovery unknown to our elders in the faith. And there is no little theological inadequacy implied in thinking that this kind of love somehow rules out an integral evangel-ical asceticism. How does One become affectionate? This apparently naive question is really a worthwhile question, one that is susceptible of several interpretations: How does a sister acquire a warm manner toward unattractive personali-ties? How does one love affectionately who feels no warmth toward anyone? How does a person deepen a warm manner she already possesses to some extent, yet not sufficiently? We shall take up each problem in turn. First, how can a sister who does love some people warmly acquire a warmth toward others whom she finds unappealing? If a woman (or man) can love some per-sons warmly and deeply, her problem is motivational, not psychological, when she is cold toward others. Ba-sically she is capable of full human love, since as a matter of fact she does love humanly the few people that appeal to her. But she does not see that the others are also lova-ble and so she is not at all inclined to go out toward them. She needs to develop a largeness of heart, an op-timism of viewpoint that searches out beauty and good-ness, the largeness and optimism of St, Paul who saw enough beauty and goodness in his new (but far from perfect) Christians that he could view them as "God's beloved." If God loves a man, that man must somehow be lovable. It is our task to find out how. The warmth is then easier to come by. Yet it is not come. by without a concomitant spirit of sacrifice. If affection is to be shown toall men and not only to a select few,~the cross of self-denial must indeed be taken up daily. Otherwise we can-not be disciples, if the mark of a disciple is a love men can see and experience. A more perplexing problem (for the person who ex-periences it) is a total lack of affectionate feeling toward others. The problem is not only perplexing; it is likely to be both deep and of long standing. Its roots go back in most cases to an early home life in which little warm love was shown. Though the adult devoid of affection-ate feelings may say she needs neither manifestations of love from others nor her own showing of it to them, she is nevertheless a psychologically starved person. She may not understand what has happened to her, but she has built walls about her person. She is encapsuled. She is dying a death. She is in a state of psychological famine, dying of lovelessness. What can be done for this person who does not know how to love humanly and in a feminine manner? She may need professional therapy. She surely" needs a friend, a close friend. She needs understanding and ac-ceptance. She needs to learn that she is worthwhile, lovable. When she is accepted, understood, loved suffi-ciently, she will slowly become capable of returning love, of warming up to others. But the process is slow. All concerned with her problem need patience, herself included. + + + VOLUME 28, 1969 209 ÷ ÷ Thomas Duba~ REVIEW FOR RELIGIOUS 210 We may pause here to insist that the deeply felt need (even in a sister) to love and to be loved is no imperfec-tion. On the contrary, the deeper the need, the nobler the woman. It is the person who feels no need that is ill, for she is affectionately numb. On the physical level loss of appetite indicates illness, while hunger points to health and the consumption of vital energy. So also a hunger for love, real love, points toward psychological well-being, for deeply hidden in the recesses of the hu-man person is .the ontological clamor that goodness and beauty be recognized by another's love. Our final question: how does a religious who can and does love warmly develop and deepen her capacity for virginal affection? She must be herself, of course. She must grow normally as a woman with all the inner richness this implies. Genuine love is rooted. It cannot grow from the surface, from an inner vacuum. From the point of view of how this love is to be manifested the sister learns how a Christian virgin loves warmly by ob-serving those among her companions who do know how. Yet affection is not as easily taught as table manners. There is a universality about its signs, but there is also the uniquencess of the individual, and what is more unique than personal love? Still, a sister should be able to learn from the more finely developed among her companions how the consecrated woman shows her love for men. She learns, too, from her inborn reactions toward the opposite sex. Probably one reason why God made the sexes mutually attractive is that men and women learn from mutual relations how to show concern, warmth, cordiality toward members of their own sex. A normal, woman finds that affability toward men comes more naturally and easily than toward women. (And this is surely true also in the case of the man toward women.) Even though she does not show marks of love toward other women in exactly the same ways as toward men, she should learn much from the latter expe.riences, stemming as they do from her inborn feminine inclina-tion. Heterosexual love (which is not, of course, co-ter-ruinous with genital-sexual love), we may then say, is a partial model of human love in general. It is therefore a model for the virgin also, for she remains a sexual being with all the qualities and beauties this implies. The sister further develops her affectionate manner by a careful and prayerful contemplation of the gospel. After she has diligently studied her Christ embracing children for no other reason but to show warmth in His love, "looking with love" (a mysterious phrase) on a rich youth, correcting Martha in so gentle and tender a man-ner, weeping at Lazarus' tomb, she turns for further guidance to John, Peter, and especially to Paul. The letters of these virile (and before their conversion, crude) men are replete with examples of how to show affection in an adult manner. As an evangelical woman the sister should be filled with their spirit and practice. The final source from which the religious learns to love warmly: contemplation, deep contemplation, es-pecially infused contemplation. It is no accident that St. Paul reminds his Thessalonians that they "have learned from God to love one another" (1 Th 4:9). There is no better teacher of warmth and tenderness than He who could utter the divine verse recorded by Luke: "While he [a sinner] was still a long way off, his hther saw him and was moved with pity. He ran to the boy, clasped him in his arms and kissed him tenderly" (Jerusalem Bible). One cannot get more affectionate than this. In the profound center of her own being where Love is more present to her womanly heart than she herself is the sister can find out how to be a loving woman. Though her indwelling Beloved teaches without words, He pours out from her deepest center the very love by Which she loves Him and others. Through the tenderness of His inner infusions she tastes and sees how good He is. She learns from experience that those who seek the Lord want for no good thing. Her good is to take refuge in the Lord she bears in her bosom and from Him she discovers what tenderness is like. So true is it that the contemplative learns from her inabiding Beloved how to be a lover herself, that we would suspect as inauthentic any alleged contemplation that is not accompanied by a warm love for others, or, at the very least, by a sincere, persevering effort in that direction. Contemplation cannot be walled in, aseptic, sterile. By its own inner dynamism, a vertical and horizontal en. ergy, it must burst out into love for men. Together with the instruction of Sacred Scripture and the love flowing out of the sacraments contemplation is the source of deep human love. All of which is to say that the sister must be a Scriptural woman, an ecclesia1 woman, a contemplative woman, if she is going to be a profoundly loving woman. 4. 4. VOLUME 28, 1969 PLACID STROIK, O.F.M. Sanctification and Conquest in the World With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land that we love, asking His blessing and His help, but knowing that here on earth God's work must truly be our own (JFK's Inaugural Address, January 1961). Once active faith in God's presence in the world takes hold of a man it begins to give direction to his actions. Not only does God's work really become his own, but also his work becomes the work of God. It is also a fact of experience that as things are it is impossible [or God to Work in this world without us. Very often we speak of God's great gifts to us "and all His marvelous works for us. At the same time we fail to realize the vast interplay and amount of work God has put into our hands to bring these gifts and works to their full development. Just as it is theologically incor-rect and misleading to expect salvation and sanctifica-tion through purely human effort, so also it is misleading to expect salvation even as a gift to come to us without. our effort of respgnse and acceptanc.e of this gift. It is much worse and also very unchristian to think that our faith with its heavy stress on another world and on be-coming holy has somehow absolved us from effort in building this world. ÷ Reconciling Upward and Forward ElYorts Pladd Stroik, O.F.M., is a mem-ber o[ the Francis. can Friars; Pulaski, Wisconsin 54162., ' REVIEW FOR RELIGIOUS 212 Historically it has always been a problem for followers of Christ to somehow bring together the vertical upward effort of sanctification and the horizontal forward effort of human progress and the conquest of the world. Over and over again the questions have been asked: Are they in opposition to each other? Is one just an acciden-tal backdrop to the other? Is there any inner connection between the two? In our present day these questions are extremely fundamental and are at the basis for much of the rethinking and turmoil going on in our religious doctrines and practices. Theologians as well as scientists are fast becoming aware of man's ability in the conquest of nature, the wor!d, and human life itself. This is beginning to put traditional religious ideas out of business. At one time, God, faith, the supernatural, and grace explained a lot of what happens around us. But now, man seems to get more answers and assurance out of things like space exploration, industrial and technical development, and human relations skills. As men put more and more ef-fort into understanding and controlling the universe we touch, see, and hear everyday, there is the conclusion developing that religious ideals and ideas no longer have a place in human life. The simple reasser.tion that God is alive and that He is important is not as convincing nor attractive as a heart transplant or a flight to the moon. That simply will not do. What is needed is a fresh outlook toward the way in which the process of becoming holy is somehow harmoniously interwoven with the human effort exerted in the direction of un-derstanding, building up, and controlling this universe. Such a fresh outlook will demand that we first of all get rid of all our false notions: about God and the world being in opposition to each other; about the supernatural being the best and the natural something that is second best or a mere accidental prelude to the supernatural; about the "afterlife" .being the sole im-portant thing and "nowlife" being a burdensome punish-ment. For many of us this also means trying to under-stand the correct way in which this present earthly life is a preparation for an open direct life with God. It means realizing that the universe is not some accidental stage play wherein what we do or what we build is meaningless unless we did it with a good intention and for the glory of God. What is required is the under-standing that the final coming of. Christ, just as His first coming, is conditioned by the development of man-kind. Because the full glory of Christ is intimately hound up with mankind it is also dependent upon the development of mankind. While the establishment of the new heavens and new earth spoken of in the Apoca-lypse is something Christ alone can bring about, it does not mean that they will appear out of the clear blue sky. Rather the unification that is evidently taking place among mankind seems to warrant the idea that until this unification is complete the entrance of the new heaven and new earth will not take place. The unification of mankind is not some kind of arbi-trary arrangement of individuals. It is in a very deep sense'th+ union brought about by the power and force of ÷ ÷ Conquest in World VOLUME 28, 1969 PlacidSOtt.Foi.lM~., REVIEW FOR RELIGIOUS love which is everywhere at work in the world. It is the same power which was at work on the first day of creation and is at work in the technological develop-ment of the world. It operates also in the specifically sanctifying deeds of the Incarnation, redemption, and their extensions, the sacraments. It is here that we can see the close connection between sanctification and de-velopment of the world. They are two efforts working in the same direction--the unification ~of mankind. Sanctification without the development of the world is unthinkable, just as development of the world without the painful redemptive efforts displayed and symbolized on the cross is an impossibility. The development of the world could not take place unless the effort to get rid of evil and disorganization were made as.well as the effort to see that truth, goodness, and beauty triumph. Sanctification must involve human endeavor and the op-eration of those powers which make a person to be a person, namely, his will, intelligence, and consciousness. As men use these powers in building up the world they are likewise working at their own unification. In this way the upward movement of becoming holy like God takes place while the forward movement of develop-ment of the universe is also taking place. The work of God and the work of man are constantly interchanging. We are not only becoming like God thru our work, but our work is more and more revealing God to us. Far from being in opposition, God's work of sanctification and man's work of building the universe are seen as two sides of the same coin or two paths to the same goal and destination. The sacred and the secular are closer to each other than we realize. Sanctification and Unification of the World It seems to be an unavoidable conclusion based pri-marily on man's experience .that the universe has been in a dynamic process of development and that the develop-ment is still going on. Looked at in its broadest sense, this development is best described as fulfilling the incompleteness of the creature and bringing organiza-tion and harmony to the disorder, failure, and disunity found at every level of created .being. Another way of looking at this is to think in terms of.°getting rid.of the evil, both moral and physical, that accounts for mechanical failures as well as the failures of the human will to choose the good. On this level we can see sanctification and unification working on the same broad principle. Sanctification is directed to furthering the God-centered harmonious functioning of man's powers of intellect, will, and consciousness, while unifi-cation is directed to an increasing organization of .the physical elements of the universe. In both the moral and physical sphere, mankind has had to wait for the proper time and the proper understanding of how these parts can better function together. Between the two processes of sanctification and,unifi-cation there is an exchange and an interdependence. For one thing, the harmonious functioning of man on the moral and spiritual level is obviously tied to a proper development of the physical well-being of the body. It does not guarantee good order on the moral level, but it is a condition. Health and wealth at a certain level are indispensable. We all know and experience that forced poverty has a way of crippling man's judgement of right and wrong, his sense of justice, and his esteem for his neighbor's welfare. Further, we should consider how the spread of the gospel, the development of moral value systems, and the knowledge of the sacramental means of sanctification are all dependent upon the proper use of mass communi-cations and upon a proper understanding of human re-lations and the difl~erent cultural values of a given group. On the other hand, sanctification and specifically Christian holiness and man's moral value systems as they develop and improve do assert a controlling effect on the direction and expression of physical evolution and technological advancement. For a very common ex-ample we can take the peaceful uses of nuclear energy which the moral values of nations are bringing about. Endeavor and Endurance for the Christian Today Because of the close interplay between the develop-ment of the .world and man's union with God, any religious ethic that separates the two is doomed not only to be unattractive but eventually will be proved to be erroneous. A legal morality of do's and don't's must give way to a dynamic morality of conquest. The pro-gram for a Christian today must be one that envisions union with God in and thru the world. In attaining this union, it is fundamental for Chris-tians to accept and understand that the universe by God's plan has been locked dead center on Christ. The world as we know it is headed toward Christ as its center and fullness. Every development both of material growth and spiritual growth is aimed at building up a new heaven and new earth, centered in Christ. In this conquest, the Christian consciously and all men by their very existence are called to collaborate enthusiastically, knowing that by their fidelity and obedience and also thru the work they have accomplished, they are com-pleting this universe. Each person must sincerely work at development. His + + ÷ Conquest in the World VOLUME 28, 1969 O~.M. REVIEW FOR RELIGIOUS own personal development and the conquest of the world are to be done not simply to keep oneself busy and out of trouble but because this effort is vital to the building up of the universe. All effort that promotes and directly increases the general consciousness of mankind is the best effort. The highest moral principles guiding hu-man action are not those which protect and safeguard man's rights and duties, but those Which promote the best development of the person, society, and the world. In other words, those things which are in the direction of growth of the spirit of man are good, and what is best is that what assures the highest development of the spiritual powers of the earth. If our action furthers the unification and development of the world and the peo-ple in it, it is a good action. The question comes up as to how we can determine if our action furthers growth. Basically our general goal is to increase personal responsibility, freedom, and hu-man consciousness. This is not an easy order, and that is "why emphasis must be placed on the three charac-teristics of human endeavor that will allow for the de-velopment of human consciousness and personal re-sponsibility: Purity, charity, and self-denial are three basic strengths which provide for the necessary growth. When speaking of purity it is important to under-stand it in a dynamic sense, not in any passive restrictive sense. Purity is that power which seeks to organize all our personal energies along the lines of personal whole-ness and integrity--getting rid of those elements in us which tend to pull our forces in a thousand disorganized directions. In unifying the powers of man, purity brings about a conquest and achievement which frees the person for an ever greater expression of the power of love. Purity seeks the unification of the person, while charity is directed to the unification of persons among themselves. For many of us love or charity is simply a command to avoid hurting our neighbor or overstep-ping his rights. This is a rather narrow, negative view of charity. It fails to take in the dynamic element of active furthering of the growth of our neighbor and of the whole universe. Love as energy in its widest sense is the power which draws all things together. It has a synthesizing effect. Love when it takes on the form of Christian charity is all the more powerful because it is the effort of unification, but now in Christ and thru Christ. Charity inspired by Christ is charity which moves and advances mankind and the whole universe toward Him. In the final analysis, love is not only positive and dynamic, but universal and totally directed to building up the world into a unity in Christ. For the Christian who is sincerely interested in the true progress and development of the world, the mes-sage of the cross in terms of self-denial, detachment, and renunciation is as important as seeing a computer operate an assembly line and a turbine generator light a city. He knows and experiences the detachment that must go into an enthusiastic collaboration with the whole human effort in furthering the growth of the world toward the fullness of Christ. In accomplishing any ideal, the difficult labor involved is necessarily a victory over selfishness and egotistical laziness. This detachment thru .action on the material of life is a continuation of and is patterned on the method ex-pressed in the Incarnation--immersion and insertion into the world so as to transform and lead the world to God. But experience shows us that the most radical trans-formation of people and things takes place not thru a simple laborious effort to create and produce but thru the endurance of evils and failures, stresses and painful strains including that of death. A world that is still in the process of development must of necessity have fail-ures and faults for the simple reason that it is not com-plete. Thru the plan of God and man's cooperation, the failures can be brought to serve a higher purpose. Even the impurity in a stone can be made to add beauty and tone to the final product. A moral defect thru the trans-formation of repentance can be the occasion of a greater good. All of the suffering involved in the endurance of evil and that of death has for its final aim the union of man with God in and thru Christ. Such union cannot take place without a going out of oneself. Union revolves around love and love means giving oneself to the one loved. Death in our world is the process by which the final and complete union with God is accomplished. It is the decentering of our self and centering on God. This involves a change of state, but in all development at a certain point a complete rearrangement of elements is necessary for the further functioning on a higher level. The significance of Christ's necessary death and His new form of life after it is a fact of history which is able to give validity and assurance to all men that death is not the end of all but the door to a change of life. Contemporary Man and the Future It is easy enough for modem man to exert the effort to build a new world if the dangers and ris~ are not too great. The vast development of the world which we are now experiencing is not an absolute guarantee that man's progress will always be forward and upward. The 4- ÷ .Conquest in the VOLUME 28, 1969 " 217 temptation to revolt in the face of great odds and diffi-culties is as possible as it ever was. As man becomes more complex and his consciousness more highly developed, the possibilities for further progress are just as good as the possibilities for destruction. It all depends how man chooses to use his powers--in the direction of greater growth in true Christian life or in selfish temporary satisfaction. The urgency to get out of oneself and build a better world for all men is not a call to be answered later. The forces involved in a developing universe are forces that are centered in Christ and ultimately in God the Father. Christ's invitation to be with Him and gather or else to be against Him and scatter is both a promise and a threat that either we build with Him or be cast aside into unending disorganization and disunity. Heaven and hell are as real as they are totally opposite each other. Heaven is full of life in perfect harmony. Hell is empty life in total discord. Man at every point in history must simply choose to build the earth and its spiritual forces in and with Christ or to build a "nothing" out-side Him. + 4. + P/~id O.F.M. REVIEW FOR RELIGIOUS CARLO A. WEBER, S.J. The Field oJ Combat: Neurotic or Existential Guilt There is no domain in which the acute problem of communication between theology and psychology is more evident than in the experience of guilt. Stormy en-counters on the nature and origins of the experience, its place in human development, its effects on human lives wage on without much hope of resolution, largely because the language, the symbols, and the context of the discussion are not the same for all the contestants. The field of combat is common to all; but the rules of the game are not ~he same. A split-level mode of com-munication has prevailed. Jung remarked of this en-counter that " . both appear to use the same language, but the language calls up in their minds two totally different fields of association. Both [theologians and psychologists] can apparently use the same concept, and then are bound to acknowledge to their amazement that they are speaking of two different things." And to make the issue even more complex, one can add the profes-sional legalist to the lists. For from yet another stance, the lawyer is also concerned with problems of guilt. The experience of guilt, then, is the common playing field for theologians, psychologists, lawyers. But for each, it means whatever the methodological conditioning of his own discipline obliges it to mean. For the moral theologian, it has generally suggested reprehensibility, culpability, blame-worthiness, sin. For the lawyer, it means, specifically, responsibility before the law, civil or ecclesiastical, or criminality as determined by legal can-ons. And for the psychologist, in sharp contrast, it im-plies rather a first-level symptom, the crippling expres-sion of a depreciating self-concept, perhaps the residue of a super-ego-oriented childhood training. + 4- ,I, Carlo A. Weber, S,J., is Director o[ Psychological Serv-ices; Loyola Univer-sity of Los Angeles; Los Angeles, Cali-fornia 90045. VOLUME 28, 1969 219 Carlo Weber, $.l. REVIEW FOR RELIGIOUS 220 When the discussants in the dialogue use the same word to denote such utterly different things, communica-tion soon dissolves into futile bickering over semantics. Guilt is sin; guilt is crime; guilt is symptom. The vocal sounds one hears in the dialogue alert the same signals; but the phenomena signalized are in no way the same. In such a conversation of nonmeanings, a fruitless and frus-trating collision course is inevitable. It is like approach-ing a railroad crossing without the slightest assurance that the waving semaphore symbolizes an approaching train or an unimpeded right-of-way. One would be better off without the semaphore in such a case; and so we might be better off without the word "guilt." The "guilt-language," as the "God-language" in many instances, or the "soul-language," oi other similar efforts at non-communication might best be scrapped, that we might attempt an uncluttered look at the phenomenological realities and then allow a new language to emerge to fit the reality. Orwell's "New-speak," or Cattell's crypto-scientific system of operational definitions in psycho-metrics may, however wild they first seem, be something of the answer. We might well avoid the confusion that always arises from previous connotations to a word by introducing entirely different sound associations. The present state of affairs, then, is largely one in which the language of guilt tends to divide authorities rather than to aid communication between them. When the psychologist hears his legal associate describe a man's guilt in court and watches him step nimbly through what appears to be a maze of legal fictions, he finds the process frightfully objective, abstract, impersonal, inhuman. But the lawyer is not really describing the psychologist's "guilt." The theologian is properly horri-fied, on the other hand, when he hears the psychologist's attempts to gloss over the reality of guilt and speak of it as some neurotic myth. This, to him, is a form of "psy-chologizing"-- foggy, anarchic, and sentimental. But the psychologist is not, in fact, describing the theologian's "guilt" either; indeed, if he is loyal to his methodology, he has nothing to say of it. One could, of course, con-tinue with this litany of misunderstanding; the cross-cultural impasses are possibly as evident as the semantic circus of an international diplomatic conference. Though it may be next to impossible to draw meaning from this semantic labyrinth, we are, nonetheless, stuck with it. It is of value to note that within the verbal en-tente, orientations which have traditionally set the con-testants apart do emerge. It may be helpful to try to clarify them. For the psychologist, guilt is strictly a sub-jective phenomenon, a feeling, if you will, that can be-come almost the pervasive element of one's inner experi- ence. The psychologist, as such, is little concerned about the external, objective counterpart of the experience. His world, as a clinician, is the perceptual world, not pre-cisely the accuracy of the percepts. Whether one's feeling of guilt, therefore, is rooted in anti-social actions, or in an interiorized, guilt-ridden self-concept is not pre-cisely the point. It is now the individual's feeling; and the psychologist deals with it as such. He also realizes that the intensity of the experience is not necessarily in proportion to the quality of an external action or event. One individual may experience crushing guilt subsequent to running a red light at a deserted intersection; another may remain blandly guilt-free after bludgeoning a harm-less old lady's skull. Such a feeling of guilt is clearly not the function of some specific external action; but it is rather the correlate and the expression of his own inner awareness of his value, or rather the lack of it. The inner awareness is the point of differentiation for the psycholo-gist. For both the moral theologian and the lawyer, however, there is an objective emphasis in the philosophy of guilt. An objective norm which has been violated is the criterion according to which one assesses guilt. That norm, of course, is not the same for both. For the lawyer, it is the civil or common law. For the moralist, it is the "will of God," expressed either through canon law, or the magisterium of a teaching Church, or the Sacred Books, or the natural law. But in each case, the norm is an external one; and guilt is the function of a violation of that norm. Once that has been established, the legalist can turn his atten-tion to the degree of individual-culpability, for example, knowledge of the existence of the norm, consciousness at the moment of violation, presence or absence of over-whelming emotional or physical duress, and so forth. So long as we can reasonably assume some subject-ob-ject dichotomy, these two arrangements appear to be quite different. The moral theologian and the lawyer, both with their own specific articulation of the norm of behavior, regard guilt as the individual's posture be-fore the law; the psychologist sees it more as the individ-ual's posture before himself. That there is room for an overlapping of these dimensions is as true as the fact that the subject-object dichotomy is not crystal clear; but, with that qualification, the criteria are different, and so also are the semantic worlds built around the two points of view. Unfortunately, the tradition of morality in the West has been heavily legal since the days when the Latin rite was imposed on the Western Church. And with the Latin rite came the Roman tradition which was one of law and legal prescriptions. The language and the emphasis of Guilt VOLUME 28, 1969 Carlo Weber, $.J. REVIEW FOR RELIGIOUS 222 the Western Church, when addressing itself to questions of mor~ility and guilt, has been on the side of law. Moral textbooks became classic examples of legal casu-istry. Room was always left, to be sure, for the "subjec-tive," as preserved in the distinction between formal and material sin; but the bulk of any discussion inevi-tably turned about a consideration of the objective or material guilt. Scarcely more than a condescending nod was given to the presence of the subjective element as the final determinant of sinfulness, with something of a begrudging acknowledgement that that aspect, after all, was the most important. But no effort at all was ex-pended, until very recent times, in attempting to provide some phenomenological map of the subjective. Perhaps the futility of that prospect obliged the moralists to turn their attention to the legal puzzle that was, after all, more intellectually satisfying and a good deal more comfort-able. One would suggest, mindful of the discussions swirling about Pope Paul's encyclical, Humanae vitae, that it is clear that the legal emphasis is still the pre[ vailing attitude of the official Church. The rupture within the Church is precisely a function of the person versus Law approaches to morality and guilt. When the law becomes the criterion for human be-havior, the stage is set for casuistic thinking :about morality. This implies a mental "set" in which one is concerned chiefly with the degree of deviation from the norm. How far, for example, can I deviate from the statement of the law and still be safe? Or, at what point of deviation do I stray from the area of safety to the do-main in which I must be classified as a sinner, if it be a moral law, or a criminal, if it be a civil law? Legal guilt is the consequence of straying outside the latitude which the law allows. In that area the legalo-moralist conducts his conceptual jousting. Only recently have attempts been made to bring about a wedding of the law and the personal in the various modes of situational ethics. And this, of course, is both the effect of the communion of psychologists and theologians and a stimulating rein-forcement for it. The norm becomes more an ideal which one strives to approach continuously throughout his life rather than a law from which one deviates. Neurotic Guilt The genesis of neurotic guilt, as described by the psychopathologist, follows a commonly described nuclear process that was most brilliantly outlined originally by Karen Horney. There are four discernible stages. The process begins with a faulty personality development in childhood. The child, whose first self-concept, as such, is the result of the interiorization of the value placed upon him by his parents, sees himself as those significant people in his life see him. If the child is rejected, un-wanted, ignored, neglected, he begins at an .early stage in psychological development to see himself as unworthy, unlovable. This is a fairly obvious situation and need not be explored at any length. The rejected child anticipates rejection' from others because that is the extent of his experience; and he can, in gross instances, unconsciously provoke rejection by hostile, abrasive conduct, precisely because of this expected response pattern. Such a child is almost bound to "always hurt the one he loves." At the other extreme of parental reaction, the child can be overprotected in his early years. The result is the absence of any process of growth into independence. The custo-dial love of the parent prevents the possibility of growth, and the child remains weak, helpless, dependent. In terms of the growth of a self-concept, the child will tend to see himself in the same manner and behave as such. No one is unfamiliar with the suffocating, devouring, .de-structive mother-child relationship, described first by Strecker, who coined the phrases "Morn" and "Mom-ism" in his classic, Their Mothers" Sons. The notion has become virtually a household word since, made even more popular with the expression of theories of a bur-geoning matriarchal society. Interestingly enough, the effect on the self-concept of the child of both rejection and overprotection is ap-proximately the same. These are simply two sides of the same coin. In either case, the child is not being valued for himself. The rejected child is not loved at all; the overprotected child is not loved, except as the mirror reflection of the mother, whose narcissistic needs are pro-jected on him. In both instances, the child disappears. This is also true, but not to the same extent, in the situa-tion where the parents' love for the child is conditional. The child is loved providing he follows certain ground rules established by the parents. Ground rules are essen-tial, of course, but they ought not to be the condition for acceptance. If they are, the child sees himself as valuable and lovable only as long as he continues to ful-fill the regulations for being loved. He ,must continue to perform the tasks prescribed; and, in time, the task-oriented process becomes a way of life. Whether the child is rejected, overprotected or conditionally-loved, the effect, in varying degrees, is the same. The child perceives him-self as inadequate, unlovable, helpless, or constantly in need of proving his value. The moral analogue to the psychological feeling of ineptness or inadequacy is the feeling of guilt. The latter is merely a translation 'of the same feeling from psycho-logical language to moral language. To say, in a psycho-÷ ÷ 4- Guilt VOLUME 28, 1969 REVIEW FOR RELIGIOUS logical context;.that I am weak, flaccid,, incompetent, un-lovable is the same as saying, in a moral context, I am bad, sinful, guilty. The difference here between the neu-rotic guilt and genuine forms of responsible guilt lies in the difference between the phrase "I am bad" and the statement "I do bad things." The former is a description of the basic personality of the self-depreciating neurotic; the latter a description of occasional activity. The most apt expression of the neurotic guilt feeling was given me, quite incidentally, by a woman patient, who was in-credibly scrupulous. For her, every action was a sin. In a therapy session, she remarked, rather in passing: "You know, sin is in my veins." And with this cryptic obser-vation, she sums it all up. "Sin, badness, is as much a part of me as my very blood. It describes my life, my being, my essence, as it were. And since I am, in es-sence, sinful, every action, which, in fact, is an expres-sion of my nature, must be sinful. I shall either discover it there, as the scrupulou

Issue 20.2 of the Review for Religious, 1961. ; JOHN B. WAIN, M.D. Psychological Problems in Religious Life In the religious press it is becoming more common to find articles on the psychological problems of the dedi-cated life, but itis unusual to read any contributions from doctors. As one who has been privileged to associate closely with religious and to care for them over many years, this writer feels that his observations may be of some use to the great army of admirable, holy, an_.d well balanced priests, brothers, and sisters when they have to help the small but important group of priests and religious who suffer from nervous disorders. The layman gains the im-pression that psychological difficulties are some of the greatest problems which religious have to face; indeed, unspoken misgivings about this matter may be partly re-sponsible for the shortage of vocations. This may operate in two ways. Parents are willing to let their children face martyrdom at the hands of the pagans, but they have their reservations about the unnecessary crosses to be taken up daily in the community or in the rectory, Children who have suffered injustice from a neurotic teacher will eschew the risk of joining that order or congregat.ion when they grow up. The price of retaining one such maladjusted person in the community without giving him the proper care and attention might be the loss of twenty vocations from among successive classes of pupils and the estrange-ment of an equal number of tentative converts. As a starting point for discussion on the matter, two broad generalisations will be offered. First, there is too much neurosis among religious. Second, much of it is avoidable or preventible. These are merely clinical im-pressions. It is impossible to assess accurately the incidence of nervous disease in any group or nationality; neverthe-less, confirmation of the above two ideas can be easily found in conversations with Catholic doctors and'religious nurses. All such persons agree about the existence of neu-÷ ÷ John B. Wain, M.D., is a ph},sician with man.}, years of experience m treating men and women religious. VOLUME 20~ 1961 8! 4. 4. 4. John B. Wain, M.D. REVIEW FOR RELIGIOUS 82 rosis among religious men and women. One doctor who visits a man's religious institution of thirty members states that in the weekly sick parade there, there are always at least ten with inconsequential complaints. It is a fair observation to say that every community, however small, has at least one neurotic problem to deal with. This situation is most unsatisfactory. The energies of the supe-rior are dissipated in managing the misfit, and the unity of the community is endangered. The saddest task for the doctor is to institute .psychiatric treatment for one who has suffered a nervous breakdown in Christ's service. Sometimes these patients are nursed along for years for fear that their state may reflect badly on the order's way of life. This may be so, but it is a disastrous policy to delay seeking psychiatric help in the hope that the dis-order will remit spontaneously. Sister M. William Kelley1 in a unique article has given the incidence of hospitalized mental illness among re-ligious sisters in the United States. Her paper was notable for its courage in facing up to the problem and for the fact that the main religious mental hospitals refused to cooperate with her in the investigation. This unwilling-ness to submit the problem to discussion is not uncommon, even though such discussion would be productive of great good. The truth cannot harm us. Sister William found that, when compared with women in secular life, religious suffered from a higher incidence of psychotic (particularly schizophrenic) and psychoneurotic disorders, even though because of prior selection they have less mental deficiency, and chronic brain syndromes. She concluded that pre-psychotic personalities may be attracted to the religious life on the basis of what they think it will do for their un-satisfied desires and that the increase of mental disorder among active religious may be due to factors of stress such as overcrowded classes and understaffed hospitals. Two suggestions are made by the present writer for the prophylaxis of this state of affairs. More~importance should be given to p~ychological matters in the selection of seminarians, postulants, and novices; and there could be a systematic reduction in factors causing nervous stress in the lives of professed religious. A common impression is that many of these psychiatric patients enter religion without adequate psychological assessment, Often the family history of mental disease is ignored, or the personal history of previous nervous br2akdown is not taken seri-ously enough. These should be serious contraindications to acceptance, although it must be admitted that Blot ¯ Sister M. William Kelley, I.H,M., "The Incidence of Hospitalized, Mental Illness among Religious Sisters in. the United States," The American Journal of Psychiatry, 115 (i958-1959), 72-75. and Galimard2 give the impression that such unsuitable candidates may sgm_etimes-be,considered for religioys life. - . - It should n~t l~e too difficult to introduce some f~)rm of " psychological testing for all applicants to seminaries.and to religious life. The Califoi'nia ~'~gt of "Mental' ~V~ity;_ the DifferentialApti.tude Test, or the He.nmqn-Nelson test. could be used to gauge general intelligence, while.,~ per~" son~ality profile of the applican.ts.c, ou_ld be achieved by,:~he use of the Edwards PersOnal. Prgference Schedule,~ the Guilford-Zimmerman Temp.eram~enL Survey, _or t,he Mid-_ nesota.Per.sonality Scale. These tests can be .proctored by" persons.with no special tra_i~nin~g alth,0ugh the~,i~erpreta; tion of them should be en~.tr, u~ted to.some0ne with training in, psychology. When" these tests mncover a, Oos's'ib~, sig-nificant_ area Qf defect in the appl!cant, he can be refer.red, to a competent psycho~logis~.fo.r further examination be-fore he is accepted by the seminary or rellgaous lnsutute. Masters and mistre.sse, s of novices should have some specialized tr~fining in psychologiEal work so that they. can recognize early the sy.mptoms, of maladjustment and dismiss such subjects from the community b~'fore they disturb its peace and b'~lance. O~n~ common type. w~ may be mistakenly admitted-is ~the girl ~ho stays on at the convent boardin~school until.the age of nineteen or twenty, unable to make up her-mihd ab6ut°the. future.i This is a serious form of. immaturity,.wh~ose progn6sis, in religign, is poor. The admission~ of youths and girls the age of" sixteen also involves the°risk bf, ac~eptii~g vo-cations which, are_ based.on~,immature co~ncep, ts, while late entrants tend to.be too.,, independent to acce.pt.religi~ous,. obedience. -. ,~,o , - - Much could be done.to reduce the psych,olo.gical stresses which are not an integral par, t. of religious life, the .m. o~,t potent weapon being the fosterin~ of a warm pa#~nta,.1 love between superiors and subjects. Accepting poverty,'chas-~ tity, obedience, and the in'es~apable difficulties d~ common~ life involves sufficient.sacrifice without creating ar'fificial' burdens. In. Oiscu~.s!ng~ .~eligi0tis vows, even-in a st~irit of humility, the doctor ,strays outside his specialty; ~bu~ the mtenuon here ~slto point out thexr medxcal repercus: sion~ in mentally disturbed p~ople. Pov~r~y,, ig iiaainly spirit/aM "concept of defachm~nt° from ear~h'l~ ~hxuri~ but not- the denial of the basic necessftids of-life. Religious. should lead a life-of.lfrugal' omfort,~not one 6f.pehur, y, hunger, and.,privati~;n i~aless~h~ seek these as%specifiC, penances.St. Therese of Lisieuxost.ated that h~r mare cross in the convent was bearing the cold, an indictment of.'tl~e insufficient heating. She died Of t(~berculosis at the ~geof. twent~-foui', when the hot, salt blood welled u'p i~i'to i;i"e~ ~ Ren~ Blot. M.D. and Pierre G~limard, M.D., Medicid Guide to Vocations (Westminister: Newman, 1955). 4. Psychological Problems " VOLUME 20, 196~. John B. Wain, M.D. REVIEW FOR RELIGIOUS 84 mouth~"she was happy to think how soon she would be in heaven. For her it was a saintly death; for her superior it was a comment" on the neglect of the community's health. St. Berhadette also suffered hardships in the convent and died of the same disease at thirty-five. Even now tuber-culosis is a risk for all young people in religion. Is it pos-sible that the vow of poverty has been misapplied? Chastity is the glory of the religious life and nothing can be done to make its acceptance any easier, but efforts should be made to eliminate false standards of purity which degenerate into prudery and unreasonable con-cepts of modesty. Gynecological complaints are often suffered'.for years before medical advice is sought, and maligfl~ant tumors are not reported until they are in-operable. The fact that some religious are not permitted to attend the reception of the sacrament of matrimony is a relic of Jansenism which may give offence to lay people and connotes false apprehensions about the nature of religious chastity. The kingdom of heaven suffers violence and only the violent can bear it away. Those who do violence to their own natures by taking religious vows must expect some repercussions, but these lose some of their force if they are discussed with frankness, tact, and objectivity. The deprivation of the consolations of married love and of childbearing mugt affect sisters particularly; as a result of this inner conflict between natural instincts and the ideals of the religious life, some may unwittingly suffer a suc-cession of functional, as distinct from organic, illnesses. Atypical ~ase will find that she is becoming irritable and depressed; she finds her daily work an intolerable bur- ° den and her sisters' foibles which she previously ignored b~cbme opl~ressive to her. She loses her appetite, becomes thin, sleeps badly, and has palpitations and chest pains suggestive of heart disease. She may have to accept stronger temptations against purity. This is reminiscent of the yceriasriss o wf mhiacrhri emd alinfey, ams ahrarsi abgeeens peoxipn~etr_ie~ndc~ eo uatf tbeyr Labecoluetr ctqe.n8 At this stage in life the first long struggle is over, the couple have rea~he~l financial stability, and' the difficult years of having several babies in tie house have passed. Both partners see the first ~vidences of age, and, realizing that degenerative diseases will start"~within another decade, some will desperately seek the excitement of youth. They must face temptations to ihfidelity, pride, and avarice. In religion some experience a similar crisis. After ten years they reach a stage of achievement and the gecurity that comes from seniority, but they find that youth has im- 8Jacques Leclercq, Marriage a Great Sacrament (Fresno: ~,cademy Library Guild, 1953). perceptibly~ slipped ~away and' they ask themselves if their vocation is really the right way of life. If they can hold on bravely with the assistance of prayer and the syinph-thetic undergtanding of an enlightened superior, they will pass through the storm ~nto the calm and contentment of a well integrated religious life. The menopause brings the game stresses as it does for lay women, and sisters should be advised to expect~ hot flushes, headaches, irritability, and depressions. Many of 'these symptoms can be helped by treatment. Younger sisters can be reassur.ed about the problems of dysmenor-rhoea, and premenstrual, tension. It is probably not uncommon for religious and lay people to experiencd sexual feelings at the quiet_ times of recollecuon anffat commumon. Thxs was referred to'w~th characteristic delica.cy., by St. Te,resa. of Avila when asked for advice on the matter' by hdr brother Rodrigo who was making his first steps~'in the mystical lif$. She implied that she also. had experienced t6~sefe~lings but that th~y disappeared when they were ignqred. "In God's design the happiness of the married life must be a pale shadow of the ecstas~ of the mystical Union~oand similar physiologi~M reactions accompany each. If these factg are uriderstood, there will be less distress for gqddlbeople who liave th~se otherwise d.is.turbing e~pe~iences. Obedience presents so many problems that the only unfailing guides are the'vi'rt~es of prudence and ~ha~ity. It is a necessary vow l~c~use only an austere':discipllne can lead to the full development of the strong personality which will accept sacrifices and will persevere in the re-ligiou~ vocatidn. It is falsely applied, however, if it de: stroys a sense of personal responsibility and initiative and if the command seems'to be an insult to the human dignity Of the subj~.kt. The essence of obedience is the surrender of the will; it is impgssible to surrender the intellect. It is unfortunate that an ekample of Obedience commonly quoted is that of St. Francis of Assisi who planted cabbages upside down. The saint is to be admired but not necessarily emulated. A young novice saw his master of novices scattering his carefully swept rubbish about the yard. When taked with untidiness, his acciden-tally acquired knowledge enabled him to accept the rebuke with apparent humility. If he had protested, his future in religion might have been prejudiced. It should be pos-sible to test virtue without having recourse to methods involving injustice, untruth; or deviations from the rule of charity. The end result of imposing an unre'asonable obedience is the fostering of immaturity in subjects and the formation of a type of religious who is almost inca-pable of making simple decision's or arranging anything outside the narrow cgmpass of his daily life. This is what 4, PPsryocbhloel~ongsical VOLUME 20, 1961 85 ÷ ÷ ÷ John B. Wain, M.D. REVIEW FOR REI.IGIOU$ 86 irreverent clerics refei: to as "holy helplessness." The re-ligious life should ensourage the flowering of the com-plete personality in imitation of Christ and our Lady; it s ould produce'cultured.men and women, full of grace, strength, and inner peace. In this connection it is often stated that in religion men find their personalities while women lose theirs. Why should there be this difference? Many avoidable burdens arise from an undue rigidity of ttfe rule. A certain flexibility is desirable to adapt European customs to hfe ~n~ other geographical areas and-to make allowance for the changes of circumstances that" characterize the twentieth century. A sister I kno~ was unable to read the Confessions of St. Augustine be-cause the rule forbade taking books'from the public li-brary. This typ.e of r~striction exposes religious life t6 ridi-cule. Neither would the dignity of sisters suffer if they were to eat in public and to travel alone. There are certain physiological norms which the average "i~erson must bbey; accordingly, it should be the rule for mgst religious to have a minimum of seven hours sleep and not to work for more than twelve hours a d.ay ~(including in this the time necessary for the proper fulfilment of the prescribed religious and spiritual exer'cises of each da~). ~When recreation is tak.en, some relaxation of the artifi- 'ciality which has obtained in the past would do much good and would not harm the spirit of the 6rder or congrega-tion. Particular friendships ha,~e tr~ditionaliy been pro-scribed, bht this should not exclude those i~atural affinities which are felt by compatible personalities. These if fos-tered are a great consolation" to the parties and would not destroy the unity of the group, nor would they develop into a sinister relationship. Our Lord Himself encouraged a close friendship with St. John. , With the exception of enclosed 9rd~ers, ~ome reasonable access of parents to children "c'ould.~ well be encouraged, especially in times of illness oOr death. A regulation whereby a religious may not go to his~own parent's fun.eral, but may go to anyone else's, could well be rescinded. A1- "though the habit is only a small a~pect of cbnventual life, -somre lessons can;be drawn fro~a.]t. While possessing a certain antique charm, it is indicht~ive. ,of an orientation towards the past; and to those outside thd Ch~:~rch it sug-gests that the wearers do n_ot face up to and take part in modern life. The other n0t_able f~& is tha( the request of Pope Plus XII for modernisation of the habit fell to a grea{ extent upon deaf ears. Apart from some minor ad-justments which are obvious only to the initiate, the dress is unchanged. This is largely because of the innate con; servatism of women and the fakul.{y of fiabituat]o~n;o eact one thinks that members o,f every o.ther community a.nd the Salvation Army~look absurd. The times call for re-jection of the whole concept of what a religious habit should be and the deyelopment of a new dress. Just as clerics have rightly abandoned tonsure, so the cutting of the hair of religious~r~men could be restricted to a token or symbolical gesture, find the headdress discarded. Some nursing sisters with covered' ears are almost unable, to take blood pressure r.eadings Or t'6" i]]te~ to the fetal "l~eart. "Dur-ing the recent war priests in the armed services did not suffer loss of dignity fr6m adopting officer's dress; on the other hand, the pri,est workers"went too far in their adap-tation. In the stress of mc~dern living regular alternation of activity and rest is necessary; therefore annual holidays should be provided for. Only very wooden personalities can go bn for years withoiat variation in their routine of life. Much of the stress of the religious life results from at-tenipting to do too much, working too long, and being sent out on active duties with insufficient training. The Sister Formation Conferences"aim to correct this latter undesir-able trend. Al-though it may cause a temporary shortage of persorinE1, it mustpay dividends in the long run. The laborers have been too few since Christ first uttered th~se words, butrushing r~ligious through their training will not solve the eternal problem. The Church has tradi- (ionally been a bad employer, and the worst sufferers have been religious themselves. Their services are so valuable that they should have better welfare services than other employers progide. In this corine'ction it is both amusing and instructive to recall St. Teresa's chiding 6ur Lord for her misfortunes: "Is it any Wonder, Lord, that You have so few friends when people see h6w badly you treat ~tour chosen ones!" The beneficent influence of good art, even on unsophis-ticated rrlinds, is rarely ~u~ilized; it is common to see a poor standard of iriterior decoration, and pictorial art in convents and rectories, even though church architecture has advanced to a gratifying degree. A reasonable access to secular literfiture would not be harmful if it broadens the experience of religious and gives them some wider a~- preciation of the problems their pupils must face when they leave school. Those assigned to menial tasks should have some e'asily attainable goals arranged for them so that their spirits will not be crushed by monotony and by the lack of any evidence of achievement. ~uperiors have :the additional, worry of finance, ad-ministratiofi, and personnel management, for which they have Usually received no training. With only native common serise as a guide, they must learn with a trial and error method. One way to lift this secular burden would be to provide experienced lay advisers so" that the superior, could concentrate on his apostolate; this would, o~ course, involve som~ surrender of autonomy. A common error is to attribute fieurotic behavior to ÷ ÷ ÷ Psychological Problems VOLUME 20, 1961 '4. '4. ,4. John B. Wain, M.D. REVIEW FOR RELIGIOUS 88 a poor spiritual life~ and by that same token to expect that a more intense spiritual life'wilL cure a neurosis. A teaching brother was seen to change from a happy, agree-able person to one who was morose, withdrawn, and sus-picious. He went 'to the sacraments only infrequently and was given to outbursts of anger with his pupils. He was advised oto pray more, but this was expecting a miracle from grace. His main need was for .psychiatric treatment, which disclosed that his father had died in circumstances which he had always suspected were suicidal. He found himself having strange compulsive feelings when he looked out 'of high windows, and then he became scrupulous about matters of purity which he would normally have ignored. In the dark night of his soul, he felt abandoned by God and his community. With proper psychotherapy he recovered. Is this problem worth making a fuss about? Some would say that the status quo should be preserved; that the trials of religious life are the crosses which God in-tends for these souls; that He chooses the weak and foolish things of this world to confound the wise; that, according to Thurston,4 many of the saints and stigmatics were neurotics; that the command of the superior is God's will for the subject; and that in his handling of the prob-lems of his community the superior is given the grace of st.ate.All these arguments imply that infallibility is a widely diffused gift instead of a very limited one. In ac-cepting everything as God's will, people rarely draw,the distinction between His direct will and His permissive will, and therefore they do not admit that there can be mistakes or blunders in religious decisions. Is it impertinent for the layman to speak when he has no firsthand knowledge of religious life? In the spiritual health of the Mystical Body the layman is vitally con-cerned; moreover he is looking ahead to the welfare of his own children if and when they perceive a calling to enter religion. An investigation into the religious psy chological environment on a diocesan basis would produce fruitful results, but it would have to be undertaken a~ a cathartic exercise. The best religious, whose opinions, would be of the greatest value, are the very ones who l would count it a virtue to remain silent and unco.mplain-~ ing. How to integrate democratic processes into an author-I itarian governing structure is a difficult problem. C0nsid-I eration of all these factors influencing mental stabilityI renews our admiration for the great numbers of altruistici men and women who gaily sacrifice so many of the goodl things of life to make the total gift of themselves to God.I ~Herbert Thurston, s.J., The Physical Phenomena o! Mysticism (Chicago: Regnery, 1952). HENRY WILLMERING, SiJ. Charles Felix Van Q ickenborne "Father Charles van Quickenborne," writes Father Peter de Smet, "was the first Jesuit priest who appeared in the valley of the Misissippi after the reestablishment of the Society of Jesus. He was a.man full of zeal.for the salva-tion of souls. The conversion of the Indians w~as, impar-ticular; 'the object of his predilection and of his prayers. Long will his name be held in benediction, and his mem-ory celebrated in the places which h;id the happiness of receiving the fruits of his numerous labors,, and of his truly apostolic virtues." This commendation is from the pen of one of the seven novices who accompanied Father van Quickenborne to Missouri in 1823 to establish the nucleus of the Society of Jesus in the Middle West. Two years before, Peterde Smet and six Companions left their' native Belgium secretly to becomemissionaries to the Indians in North America. For this purpose they entered the Society in October, 1821, at Whitemarsh, Maryland, where shortly before Father van Quickenborne had been appointed master of novices. Unforeseen circumstances brought the group to the Indian country before their period of.probation was completed. The Right Reverend Louis Dubourg, bishop of' New Orleans and Upper Louisiana, had many'Indian tribes residing in his vast diocese, and he was anxiously seeking for missionaries to convert them. The success of the Jesuits in this work before the suppression of the Society prompted him to appeal to the Father General of the Society for ;help. He made a like appeal to the Superior of the Maryland mission and offered as an inducement the gift of a large, productive farm not far from the growing city of St. Louis. With the scanty number of available priests at their disposal, it seemed impossible to promise the bishop any help in the near future. Then Divine Providence intervened. In 1823 the finan, cial difficulties of every house" in the Maryland mission ÷ ÷ The Reverend Henry Willmering, Associate Editor of the REVIEW is stationed at St. Mary'S College, St. Marys~ Kansas. ~ VOLUME 20, 1961 89 REVIEWFORRELIGIOUS became so acute that the superior and his consultors seriously considered clo~ing the Whitemarsh novitiate and dismissing the novices. When told of this decision, Father van Quickenborne reminded the superior of Bishop Du-bourg's offer and of the readiness of himself and his novices to go to the Indian territory and work for the conversion of the natives. Accordingly, a concordat was entered into between the Bishop of New Orleans and Father Charles Neale, Supe_rior of the Maryland Province, to establish a novitiate of the Society at Florissant, Missouri, on condi-tion that, after the no,~i~es finished their spiritual and theological training, they would devote themselves to the apostolate of the Indians. The exodus from Whitemarsh was in the spring of 1823. The party consisted of two priests, seven novices, three lay-brothers, and three families of negro slaves. Two wagons carried the baggage across, the mountains to Wheeling on the. Ohio River. The young mi_ssionaries made the journey on foot across the Alleghenies. In Wheel- Ang they procured two flat boats; on one of them they placed the negroes and baggage, while the other served them as their 'floating.monastery.' They-drifted down the river day and night, stopping only to procure provisions. Religious exercises were. continued during the voyage as circumstances allowed. At Louisville, Kentucky, they landed their baggage, and a local pilot directed their craft over the falls of the river. At the foot of the falls they re-embarked and continued their river trip as far as, Shawnee-town, Illinois, Thence the missionaries made the last 150 miles through swamp land on foot, while a river,s_teamer carried ~their baggage, upstream to St. Louis, where they arrived on the last day of May. The entire trip lasted ,fifty days. " o The-homestead, which they were to inhabit on the, out- ,skirts of the village of Florissant, was a wretched log cabin, with a single room, measuring sixteen by eighteen feet, arid surmounted by a gable roof, so low that one could' not stand erect in,the attic beneath it. At a short distance from the house were ~two sheds, one had served as a pig pen/the other as a tool shed. The newcomers ~ere a bit disap-pointed, to find such primitive quarters, and the hardships encountered during the first few months"proved to,, be too great.for one novice andoaqay-brother~ who left during the summer of 1823. The others adapted themselves to the situation in a truly religious and missionary spirit.,The six noyices and two lay-brothers slept on the floor of the attic, while the single, room below was divided by a cur-tain, ,one side .being reserved as. the domestic chapel, the other as the living room for the priests. The.first shed was by turns study hall, classroom and r~fectory; the second served as kitchen and domicile for the negroes. ,, Much greater~ would .have been~the discomfort of.the Jesuit ,~communit'y had not Divine Providence assisted them through the generosity of~,Blessed Philippine Du-chesne and:her community. °The Religious of the Sacred ,Heart had moved to'Flonssant tliree years earher?~where they condudted a small boarding schbol.Often they de; prived themselves of what little they had to send it to:their neighbors. Furnithre, bedding, cooking utensils~.and~pro-visions were generously offered to the' Fathers and novices during the~,first~evere wifiter. ' "~ To relieve the acfite housing problem, the Jesuits ~be-gan work.immediately by collectin~building'ma_terials. Stone wag procured from a nearby quai-ry, timber,was cut and shaped, and when Ml,was ready a.,second.story, and spacious annex were added to the house. Ttiese hard~,and continuous .activities h~ever interrupted the ~spirituab ex-ercisEs. of the novitiate; but the.cold weather.and frequent snow storms put. a stop~to,~the labor till spring. Tl~e new additions were completed in June, and~ after thednterior ~had been remodelled, life became more bearable. . . -'Th( leader and guiding spirit of~this enterprise was a man,thirty-five years of age. Charles Felix_van Quicken-borne was,born in the village of Peteghem,'twelve miles w~st'of Ghent, on January 21;, 1788. His first studieswere made in Deynze; "then he attended the academy in Ghent, and finally entered the diocesan seminary in thatl city. From the first h.i~ talents and application~merited high praise. He was ordainedto the priesthood in 1812, and was appointed to teach the classics in the preparatory semi-nary of Roeselare: When, shortly after, Napoleon,,closed allthe seminaries in:F.tafiders and drhfted the stu'dents of military age, Father .Charles Was appointed vicar of the large ~Zalloon parish',of St. Denijs near Coutrais. Being guided by the wise counsels of the sain~tly dean, Frans Corselis, whose virtues he often-ext011ed, to'his novices,in later.years, Father Charles, administered the parish .@ith great success, and,the peopl~e were sorry to, see him resign his charge in.order-to enter the newly opened. Jesuit novitiate at Rumbeke. He arrived there on April 14, 1815. A hostile Dutch govei'nment drove the novice~from "this quiet retreat shortly after, but they were" given shelter by'the highly esteemed Bishop of Ghent, Maurice de Broglie, who placed his episcopal.residence at DistOlber-gen, on the outskitts of Ghent, at their disposal; and there Father Charles finished his two years 6f probation.:~He pronounced his first .vows as a Jesuit in April, A817 . ' Having read the account of .the Reductions of Paraguay, the'young Jesuit~ was eager to go to North America and de-vote his life to the conversion of- the Indians/Even as a novice he begged Father General, Thaddaeus';Brz0zoW-ski, for this~mission. Instead he was assigned~to teach othe Henry W il imering, $.~. REVIEW FOR RELIGIOUS 92 classics in th~ academy~of Roesalare, which appointment he received with resignation to the divine will. Then, un-expectedly, he was given permission to go to America. He. lost no time in making his preparations, and during the last week of October, 1817, he set sail for the United States and arrived, in. Baltimore towards the end of December. His first year in America was spent learning English at Georgetown College. Then came the appointment as master of novices. We can imagine with what trepidation he assumed this responsible office, he who but two years before had completed his own novitiate. He realized.fully his inexperience and knew that he was better fitted to do missionary work. But once again he resigned himself to God's will and trusted that help from above would not be wanting to him. In November, 1819, the novices were moved from Georgetown to Whitemarsh, Maryland. There, in addition to being novice master, Father Charles was the superior of the community, manager of a large plantation and of the negroes who worked it, missionary to the surrounding communities, carpenter, mason and builder. He erected a handsome stone church on the no-vitiate grounds and built a brick church at Annap01is, At the latter place, he said Mass every fortnight. He was known to visit regularly the sick and poor of the vicinity and devoted considerable time to the instruction of the negroes. For a while he attended to these multiple duties alone, but later he received a faithful helper in the person of Father~ Peter Timmermans, also a Belgian, and a most amiable and humble priest. He came to America with Father Charles Nerinckx in 1817, and entered the Society of, J~sus that same year. Father Peter took charge of the novices whenever Father Charles went on. one of his many missionary expeditions. In 1821, Father Nerinckx re-turned after a second trip to Eurbpe with another group of Belgian students, seven of whom entered the Society at Whitemarsh, and were the group who migrated to Floris-sant, where they pronounced their first vows on October 10, 1823. On finishihg the novitiate, they immediately began the study of.philosophy. One of their number, Peter Ver-haegen, had nearly completed all his seminary studies at Mechlin before coming to America. Accordingly he was appointed to assist Father van Quickenborne as instructor. Due to a lack of textbooks, the course in philosophy was rather superficial and was brought to a close with a public disputation in August, 1824. Two months earlier, on Mgy 31, Father Peter Timmer-marts died. This left Father Charles as the only priest at the Florissant mission. The multiple duties he had taken upon himself at Whitemarsh were again thrust upon him. Here, ~too, he was superior of the.community, chaplain and confessor for the,Religious of the Sacred0Heart, pastor of foti~ parishes, those of Florissant, St. Charles, Dardenne and Portage des Sioux, instructor of philosophy, manager of a large farm, and buildSr:"N0 wonder that~ h~ was prostrated by repeated spells of sickness. 'Yet he never spared himself, and when duty called, he went out, no matter how bad he felt. Many urgent calls for help were sent to Rome and Maryland; yet it was only after a year and five months, when the superior was near death,~ that help came in the .person of Father Theodore de Theux. In October, 1824, the scholastics began the study, of theology. The superior .had no choice but to appoint~ Peter Verhaegen instructor of dogma, and John Elet in-, structor of Sacred Scripture, while he reserved for himself, the courses in moral and pastoral theology. Needless to say, this arrangement was very :unsatisfactory to all con-cerned. After the arrival of Father de ~heux, matters im-proved a little since he took over the courses.in dogma and scripture. The first to be ordained, early-in 1826, were John Baptist Smedts and Peter Verhaegen. The following year the superior of Maryland visited the mission, where he held a comprehensive examination of all the candidates in theology, after which the remaining four were ordained just before the Christmas: holid_ays, in 1827, by Bishop Joseph Rosati, in the church at Florissant. The last period of a Jesuit's training, the third year of probation, wa_s made by all during the first half of 1828. On the eighth.of January they began the thirty day retreat under the direction of Father van Quickenborne who, in the peculiar circumstances, was~both tertian and tertian master. The retreat closed on February 7, and a few days later each tertian was assigned to give ,a retreat, a mis-sion, or take charge of a parish for one month. On their return .to Florissant, Father, Charles explained the Con-stitutions of.the Society, commented on the decrees of gen-eral congregations, and pointed out the approved methods of giving the Spiritual Exercises. One of the tertians praised very highly the quality and practical nature of these instructions. The tertianship ended on July.31, feast of St. Ignatius Loyola. Meanwhile, their purpose in coming to the West was by no means forgotten. True, the promise to send mission-armies to the Indian country within two years could not be kept, due partially at least to the untimely death of Father Timmermans, and more particularly to the fact that no additional priests came from Europe or Ma.ryland. A be-ginning, however, was made-when in 1824 Father Charles opened a school for Indian boys and Mother Duchesne started one for Indian girls. These two schools continued for a period of nearly seven years, and the progress made Fan O.uidumborne VOLUME 20, 1'961 ÷ ÷ ÷ Henry Wilimering, SJ. R~:VIEW FOR RELIGIOUS by the pupils~in Jearning :and piety merited favorable comments from visitors and also from :the Indiafi agents. But when' the pupils ,returned.to their tr.ibes; the.y wer~e deprived of all 'spiritual help and were' exposed to the superstitions and immorality' of (heir, people, and thus~ much of the ti'ainingo received at school was lost, To forestall this~'danger, Father Charles formulated a~ plan, patterned on the famous Reductions'of. Paraguay, of establishing Catholic Indian villages. Congress would be asked to appropriate a sum that would buy six thousand acres of land on the. outskirts of an Indian' settlement. Boys who graduated from 'the Jesuit school should' marry girls trained by the nuns. These couples would be given house and farm in the proposed village. The Indian agent should furnish the agricultural implements. One or two missionaries would live in the viIlage,' and care for the spiritual needs but al'so supervise the work done. The plan was approved by the president, but not by' Congress; so it was never realized b~ Father van Quickenborne. . .The failure of the Indian schools discouraged a number of the community, but not Father van Quickenborne, nor Father de Smet, Father Charles made two exploratory visits to the Indian country, the first in 1827; the second in the following year. On these journeys he addressed a num-ber of Osage and Iowa chiefs, baptized many infants, and made inquiries about starting missions among their peo-ple. When he ~found them favorable to his plans, he promised to send them. priests in the near future. He was eager to undertake the establishment of the~first mission himself, but another event intervehed whith thr'eatehed to delay the ope_ning of a.permanent Indihn mission for several years to come. -'o. Bishop Dubourg had opened a college in St. Louis 'in 1818, which had: a~ver~ precarious existence. No sooner had the Jesuits arrived in Missouri than an offer was made to'them to staff"the college; yet, until the six schoiastics were 6rdairied, this.was out of the question: In 1826 this college held its last session. At this point Bishop gosati; who had befriended the community gt Fl'orissant' from the start, again" urged that a new college be built and managed by the Jesuits, for which purpose' he offered ~a suitable plot of ~round just outside the city;' which had been donated to the bishop by Jeremiah Connors. As soon" as Father van Quiekenborne obtained permission from Rome,~ he started :building; and even before the structure was completed,' classes opened .on' November '2, 1829~ Father Verhae~e'n was appointed the first president, who with ~two other Fathers and afew externs (aughtten~ boarders .and thirty day scholars; but~within a few weeks' gime, the boarders increased "to thirty a~id the day scholars to 6ne hundred and twenty; During th6 first two years, the courses offered were those of a grammar school: In 1830,~.a course in Latin was added, and in 1832,.one in Greek. Father van Quickenborne _taught the Latin clas.s, Father de Theux, the Greek. When,the faculty was re-inforced by several priests and sc~holastics from :.Maryland, the school _quickly reached college lev~el, and in 1832, Father Verhaegen obtained,°by special act of the.Missouri legislature, a~ charter for the school un.der the title of 'St. Louis University,' with all the rights and prerogatives of a university. According to the terms of the concordat,of 1823, the Jesuits of Florissant were entrusted with the spiritual care of all Catholic families living in ce.ntral and northeastern Missouri. In 1828, Father Verreydt °was assign~ed, to. this work, which he carried.out witti~exemplary zeal. But.~n 1.830, Father van Quickenborne was~succeeded as superior of. the Missouri mission by Father de Theux; and' for the first time Father Charles seemed free to~ carry out his favorite project, to start a permanent mission among the Indians. Instead, he was told to take over Father Verreydt's missionary work. The reason for this is given by Father Garraghan, in The Jesuits o[ the Middle West: "The truth is that ~good Father van Quickenborne,' as his .Jesuit associat_es were fond of characterizing him, was a difficult_ person with whom towork. His zeal was boundless, with much about it of the heroic; his devotion to the cause of the In_dians, unflagging; , his personal piety, obvious to all;,but along with his in certain respects surpassing equipment as a missionary went limitations of temperament that unfitted him in,many ways to work successfully by the side of others. In° the social virtues he was often d%ficient. Silent, secretive, depressed and often gloomy in countenance, with a tendency to melancholy, despising personal com-forts an.d refusing them to others, difficult and exacting in business relations, not inviting confidence and, seldom winning it, he stood in many ways isolated from his fellow workers, a somewhat lonelyfigure in tl~e little Jesuit world in which he moved.''1 So great was his desire for living with. the Indians, and so persistent his'requests to his superiors, that finally in 1836:he was permitted to open a mission among the Kicka-poo. The previous summer he had made an :exploratory~ visit to the ~various tribes living nearest~the western bor-o ders of Missouriand0had come to the conclusion that the Kickapoo were the most eager., to embrace Christianity. In the fall,.he journeyed to Washington and contacted the 3ecretary of War, Lewis Cass, who authorized himto start 1 Gilbert J~ Garr~aghan, S.J., The Jesuit~ "of the Middle Unite~l $tates (New York: Anierica Press, 1938), Vol. I, p. 384. Van ~/~,o~ VOLUME 20, 1961 95 ÷ ÷ ÷ Henry Willmering, S.]. REVIEW FOR RELIGIOUS 96 a~school among the Kickapoo and promised a subsidy of $500 a year to maintain it. After making a begging tour the 'East, which netted about $1500, Father Charles was ready to open a mission a few miles above Fort Leaven-worth. He was assisted in this project by Father Christian Hoecken, and three lay-brothers, Andrew Mazella, Ed-mund Barry, and George Miles. The missionaries met with a cordial reception from the chiefs and people. A French trader, who lived with the tribe, put his house at their disposal, until they should build their own. Hardly had they settled down in their new quarters, when both priests were stricken with ill-ness. Father Charles had to stay in bed for a month. Worse yet, the Indian agent, Richard Cummings, would not permit' the Jesuits to build in the Kickapoo village. Not until General Clark sent word from St. Louis that permission had been given by Secretary Lewis Cass build ~a school among the Kickapoo, could the Jesuits erect a school, chapel, and residence. The head chief of the tribe, Pashishi, professed great eagerness to have the missionaries instruct the children and work for the conversion of his people. His influence, however; was considerably less than that of a notorious 'prophet,' named Kennekuk, who claimed to have received authority from the Great Spirit tostart a religion of own. For a while he manifested some interest in the teach-ings of Christianity but soon roused his followers to un-friendly demonstrations. He had so firm a hold on the minds of his people that once he took a hostile attitude toward the Jesuit missionaries, all hope of converting the tribe vanished. Two years of unremitting toil made very little impression on the Kickapoo, and neighboring tribes were so eager to have the missionaries teach their children that the former mission was abandoned and new one opened among the Pottawatomi, which proved eminently successful. But Father van Quickenborne was destined to have no part in it. His failing health and rigid disposition caused his superior to recall him in July, 1837. After a brief stay at St. Louis University, he went to Florissant to make his annual retreat. Next he proceeded to St. Charles and thence to Portage des Sioux, a village situated a few miles, north of St. Charles and near the junction of the Missouri~ and Mississippi rivers. Here he exchanged places with Father Verreydt, who went to the Indian country, while Father Charles became pastoy of this small parish. He had been only a few days in Portage when a bilious fever seized him. The last sacraments were administered to him, and on August 17, 1837, he breathed his last. His body, ac-companied by many parishioners, was interred in the cemetery in St. Charles but was later removed to the novitiate cemetery in Florissant. Father van Quickenborne was in a true sense a pioneer missionary, who labored zealously during fourteen years for the spiritual interests of both whites and Indians. Those who knew him intimately comment on his clear and orderly mind, his fluency in several languages, his accurate knowledge of theology, his eloquent discourses. He never spared himself in his efforts to assist others, and despite the rigorous attitude he at times assumed towards others, he was loved and admired by all who knew him. Since he trained the first members of the Missouri mission all by himself, he can justly be called the founder of the Jesuit establishments in the Midwest. The mission which he started became a vice-province in 1840, a province in 1863, which was divided into two provinces in 1928, and both: were again subdivided in 1955. These four provinces today have a total membership of more than 2500. They administer seven universities, ten colleges, twelve high schools, and eight retreat houses, and there are more than three hundred members in foreign mission work. John Gilmary Shea, the great historian of the North American missions, says: "To Father van Quickenborne, as founder of the vice-province of Missouri and its Indian missions, too little honor has been paid. His name is al-most unknown, ~yet few have contributed more to the edification of the white and the civilization of the red man, to the sanctification of all.''~ ~John Gilmary Shea, History o] the Catholic Missions among the Indian Tribes o] the United States, 1529-1854 (New York: Edward -Dunigan and Brother, 1855), p. 466. + + + ~'an Qugckenbome VOLUME 20, 1961 97 JOHN E. BECKER,S. J. We Have Seen His Glory: The Prologue to St. John ÷ ÷ .÷ John E. Becker, S.J., St. Mary's Colleg.e, St. Marys, Kansas, ~s an assistant editor of the REVtEW. REVIEW FOR RELIGIOUS 98 In the beginning God created, heaven and earth In the beginning was the Word God's immense knowledge includes within itself His own infinite nature and all of the reality which He has given us and with which He surrounds us. Yet it is but one eternal and unchanging truth in God's mind. And when-ever He speaks, He speaks that one truth, Himself. But it is impossible for God to speak this immense truth, in the simple way He understands it, to our poor time-bound minds. We cannot grasp things in simplicity. We need more than to hear a truth. We need to be taught it, to have our minds brought up to it, educated to it. This is true of each of us individually. Over and over, we must be told the truths about God. We must be taught them at each point in our growth. Finally they begin to dawn for us in our minds as our own secure convictions. But the education that we as individuals go through depends upon another education which is just as impor-tant, and without which we ourselves would never have learned ab6ut God. This bther education is the education of our race, the race of men. We have learned many things about nature, but we have learned them together, the giants of the past teaching the giants of today, and they in their turn handing on their knowledge to tomorrow's giants. Our knowledge is passed on in ever-increasing rich-ness from generation to generation. Simply the mere pass-ing it on occupies many thousands of men and women for whole lifetimes as teachers, and the learning of it fills all the years of our lives, in school and out. This need man has to be educated through centuries of time is a part of him that he cannot escape. The great- est genius can only teach men what their minds have been prepared to grasp. And God, who made us this way, ~must speak to us, too, and teach us in tl~e gradual way that He has made necessary to us. So His divine revelation is a progressing and developing education of the human race. It bridges over the immense gap .between our time-bound and intricate minds and God's timeless simplicity. By His own choice He speaks eternal and immense thoughts to us in fragments communicated throughout time and space. It is a lesson in God's fatherly care for us to know that He has done it with such infinite and careful patience. How has He done it? Among a chosen people at the beginning of the story of our salvation, He planted,a seed of a thought: "In the beginning.God created heaven and earth." The thought is the thought of the one God who made all things. And these people fought and died, sub fered, rejected the truth, and repented through centuries: of history to pres.erve that seed and foster its growth. And through centuries God builds on this tiny germ of truth, constantly stretching the faith of His people by new reve-lations, always prep~aring them to accept the full flowering. of .that seed in~ the great, final revelation of Himself that will take place in the Incarnation of our Lord Jesus Christ. Then, when the fullness of revelation had come down to the earth and walked it, a~s a Divine Person, God inspired St. John to begin the record of this marvelous event with a magnificent poetic vision showiiag us how God had~been patient all these years, patiently teaching, correcting; educating, stretching faith to accept this cli-mactic revelation of the immense truth about God. By beginning his gospel with the ancient words of the book of Genesis, St. John shows us that through all these cen-turies of revelation God has spoken but one sentence. And though his gospel is to be a record of new and ultimate revelations.made by Christ our Lord, still how careful St; John is to show us that each new truth that appears is really nothing new or changed about God. Rather, it is a new insight and a richer knowledge of that immense and inexhaustible reality which is the one God who begins His Sacred Scripture and who brings it to an end. In the beginning was the Wor, d And the Word was with God And He was God, this Word He was at the beginning with God How did God go about this marvelous education of the Jews? How did He prepare them, and what was it He pre- ~a~ed them to accept? We have alw~iys known that throtig~ those long years of threats and tender promises God nurs~ed in them the knowledge that He was One, the God ÷ ÷ ÷ Prologue to St. lohn VOLUME 20, 1961 99 + + ÷ gohn E. Becket, S.]. REVIEW FOR RELIGIOUS ]oo of all nations, the God that had no rival gods. But there: was more to His teaching about Himself than this. We had to know more than His oneness, or we could never ap-preciate the redemption by which He was to save us. We had to be able to accept the reality of Another, alsoGod, the same God, in order to recognize the infinite love that God would show in coming to be one of us. Even in the Old Testament God was preparing us to accept the su-preme mystery of the most Blessed Trinity. Over centuries of time God prepared mankind, with hints and mysterious intimations, to accept this other per-son. First, He taught His people the Law. But He taught it in such a way that it became for them, under the guid-ance of their inspired teachers, more than just a rule of life. They thought more and more of the Law as another being, ordering and governing the whole universe, some-how existing in its own right. God's inspired writers spoke too of Wisdom; and again His people, receiving with faith the guidance which God gave them through their teachers, began to think of this divine Wisdom as something distinct from God, sent by Him upon the earth: "The Lord possessed me. in the beginning of his ways. I was set up from eternity., the depths were not as yet, and I was already conceived. Wisdom is with thee, which knoweth thy works. All wisdom is from the Lord God, and hath been always with him. I came out of the mouth of the most High. From the beginning and before the world, was I created . " In two texts of Scrip-tures especially we can see how God led His inspired writ-ers toward the culminating simplicity of St. John's revela-tion of the Word: "While all things were in quiet silence, and the night was in the midst of her course, thy almighty Word leapt down from heaven from thy royal throne, as a fierce conqueror into the midst of the land of destruc-tion. With a sharp sword carrying thy unfeigned com-mandment, and he stood and filled all things with death, and standing on the earth reached even to heaven"(Wis 18:14-16). And even closer to the full clarity of St. John was this from Isaiah: "As the rain and the snow come down from heaven, and return no more thither, but soak the earth, ~tnd water it and make it to spring., so shall my Word be, which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it" (55:10). Our Lord's life on earth took place during an age of intense religious uncertainty and desperate religious quest. But it is strangely enough true that almost every groping philosophy of the time centered around a principle called the Word. It was almosta magic formula. To the Stoic it meant the mind of God whose strong sunlight was divided into little sparks which were the minds of individual men. To Philo, a Jewish gentile philosopher, it was a person who pervaded all God's activity, and all the creatures of God's activity. To all the philosophers it was the one principle of order in the chaQs o~f. the world.~ Of, course, the Jews knew that God had made all creation by His mere word. God's ~word had always been an infinitely powerful thing in their minds. Now when St. John calls Christ our Lord the Word, he proves the validity of God's long and careful education of the human race toward faith,in the Word of God. It is a sad and fr_ightening realization for all of us that so maony of God's,chosen race failed to respond with the faith God had so carefully prepared" them for. In a probing vision of faith, St. John realized that the pagans with their philosophies Of the Word meant, if they could but see it, Christ;. that the Jews with their devotion to the Law, to Wisdom, to God's almighty word, had been educated to know the eternal Word. Because of this deep insight of supernatural faith, the abstract, eternal, and unchanging i'eality demanded by the minds of the pagan philosophers and the concrete, changing, and temporal reality forced upon their senses were reconciled into one truth. St. John's gospel stands alone for seeing the eternity, the infinity,, the timeless immensity of God walking in the finite flesh of our Lord. The single human actions of His life are put into a story in which we can also see that these are eternal ac.tions, of eternal worth, universal and eternal in mean- .ing. All history becomes in this vision not so much a thing of time but a phase of eternity. We see through the lens of an inspired faith that human life takes place in more than material dimensions. Christ's daily life is the eternal God teaching by action the eternal truths in the tiny dimen-sions of time. Our life becomes, in spite of its abrupt be-ginning and abrupt end, an eternally rewarded effort to learn and put into practice these eternal truths. Through the lens of this vision we see that the impor-tant beginning of this history of salvation was not in time, was not on a hillside of Nazareth, Bethlehem, or Calvary. The real beginning of the life story of Christ our Lord and of the life of man in God was not His.virginal conception, nor His birth in a cave, nor His baptism at the Jordan, but eternity with God: He was in the beginning with God. Everything was made by Him, And without Him was made nothing. Even when we recognize that the beginning of our sal-vation is back in the far reaches of divine eternity, in the Word who was with God, and even when we see that God has been preparing us for centuries to accept this fact, we 4. + + Prologue to St. John VOLUME 20, 1961 10] John E. Becket, $.]. REVIEW FOR RELIGIOUS have yet to appreciate how intimate a part this divine Word has played in the very creation of our world, and even in the divine education which wehave received. God fixed His eye on the eternal Word as He spoke the words of creation. All God's creatures were ordered according the Word's divine ordination: All the laws of their were made on the pattern of the Word. This is much the case that when we study the divine order creation, the laws of molecular structure, of the develop-ment of phyla, its supremely rich but ordered abundance, we are studying the natural phrases and sentences of God's eternal Word. Without Him was made nothing; nothing escapes His ordering power not even the man who sins. We would think that the sinner, having deliberately stepped outside this divine order, would have lost the privilege of participating in the guidance of God. though we may sin, we cannot step aside from God. The original sin of Adam and all that sequel of human which ratifies that original disorder sewn in our nature Adam, furnishes but the occasion for the Word of God be spoken ag~iin. Through Him all 'things were made. Now, on account of sin, He is spoken in a new way that binds Him even more intimately to his now sinful crea-tion, for: That.which was made in Him was li[e, And the life was the light of men, And the light, in the shadows, shown, And the shadows did not put it out. As once all things were created by the Word, now a new thing is created in Him: That which was made in Him life. Man has sinned, and so the Word becomes the source of a new life for him: and the life was the light of men. The Word is not renewed. The old is not revived. But the Word is respoken in a new creation that more fully ex-presses it. Men find in Him now, not only the pattern their existence and their perfection, but the source of new life, a life which always existed for God, which was once given to them and lost, but which now exists again a reality for them. And the light, in the shadows, shown, and the shadows did not put it out. This new life which a light for men wins the Victory over man's darkness. We can follow th~se-threads of life, light, and darkness throughout the gospel of St. John. They are dominant colors in his message. God has'outdone His first gift us, natural created life, made by His Word, with a super-natural creation, with .a supernatural life also produced, but in His Word.~Adam's sin,made our human life shadowy life of undirected uncertainty and groping. Think of the vague yearnings of the Jewish people, and they were under the educating guidance of God; even' more, think of the pathetic religious foolishness of the pa.gan world whose nature religions could never free themselves from the orgiastic worship of the sex power. But our world, lost in the shadows of sin, is not lost to God. Rather than destroy,.it and' produce ~a n.ew, un-shadowed, sinless world through His Word, God builds a new life for us within the lost world. We live now in the Word. We find only one meaning of lile in St. John; the life of God communicated to men. Christ our Lord com-municated God's life to us by becoming one of us and remaining God. That is the story of St. John's gospel, of all the gospels. Christ assumed humanity to be able to suffer for our redemption, to be able to produce a new life for men. The flow of Divine Life which He injects into us is also, because of His teaching about God, a stream of light within us, who would otherwise be' groping in darkness toward an unknown deity. He has shown us clearly who the God is whom we must seek. And so the shadows on our uncertain consciences are dispelled, and we find ourselves on a clear road towards God, filled with confidence. Our human nature has been taken into the divinity, and God has produced for us there within Himself the new life which saves us from darkness and sin. There is no poem in English with such compleie sim-plicity of expression. Yet in these five verses we have dis-covered the whole history of God's dealings with us. They present us with an immense, vision which extends from the first moment of creation, through the Incarnation, to the end of time when men living in Christ will be gathered to Christ in the fullness of life. The whole history of our race is involved, yet we see it all from the vantage point of God'.soeternity and catch sight of what it means to call God's knowledge infinitely simple. It is all one eternal speaking of the Word by God: It first bears fruit in the creation of our material world; then in a new act of union with this world a new life is produced in it; this new life of supernatural union with God is finally to conduct us all to our final union with God in heaven for et.ernity. In this vision of faith, all history is a moment of eternity, a moment containing creation, divine union with man, and man's final reunion with God in eternity. There appeared a man sent [rom God: his name was John. He came [or a witness, to witness concerning the Light, so that all might believe through Him. He was not, this man, the Light, but [or a witness con-cerning the Light. Christ's precursor is but a man, rooted in the obvious dimensions of human time. He "is not near the stature of Christ. He happens, he appears; Christ is. He is not ÷ ÷ ÷ Prologue to St. ]oh.n VOLUME 20, 1961, 103 REVIEW FOR RELIGIOUS ]04 the light but only its witness. This brief, blunt, and prosaic interposition of a man within' our vision of eternity is an admonition to us, and a sign to us of the way St. John views reality. This simple prose in the midst of the poetry of eternity reminds us that we are never to let the human reality and the divine reality become separated in our minds. The life of Christ has fused the two for all eternity, and St. John is writing the story of that life. The simple historical surroundings and activities of Christ's life are making history, yet they go beyond history. The time-bound precursor of Christ is, by the decree of God, an eternally necessary, eternally important actor in God's redemptive drama. He is a sign to us that we too are eternally important, because we live with the life of the eternal Word. He was the true Light, Who enlightens every man Coming into the world. First there was God and the Word; then it is clear to us that the Word is God. The two are one. After all things are made through the Word, then supernatural Life is made in the Word, and this life is Light for men. Now again we reflect and realize that all these truths are drawn together into one truth in God. Life and Light, that which is produced in the Word, is really the Word; and the Word is God Himself, the source and goal of all our human life, natural and supernatural, the source and full enlightenment of all our knowledge, natural and su-pernatural. How does God, the Word, who is Life and Light in Himself become life and light for us? By coming into the world. We are fused with divinity when Christ takes human flesh so that the inaccessible light of eternity speaks in human words to Jews on the hillsides of Pales-tine and to all of us in the gospels; and the inaccessible life of eternity gives life to human tissues nourished from the body of Mary. And this divine-human talking and living is not over with. That once-and-for-all coming of the true Light into the world was the beginning of an unlimited number of comings. He comes now to each of us who will accept Him. He gives light, the teachings of His Church; and life, the sacramental life force which comes from His body through the ordained priesthood that He left behind Him. Light and life are in the Word because He is God; but light and life are given to man because that same Word has become man, made Himself available to man, placed Himself before us so that we may choose to unite ourselves to Him. There is no answering the question Why. We can only point to the strength of God's love. But if we ask why, we are uncovering, perhaps, false thoughts in our- selves. Have we ever realized how fully the Word had already involved Himself in the history and materiality of the world before He took this final step that brings Him visibly into the world? Why should we ask why to this last step? We should ask why'~t0 everything, not just to the Incarnation. God's eternal love has joined Himself to every moment of the world's existence. The Incarnation was simply the climax: In the world He was, And the world was made by Him And the world did not recognize Him Into His own He came And His own did not receive Him In the world He was from the first moment giving that moment and every succeeding moment its reality. The steady and balanced revolution of spinning worlds, and the quiet and inexorable change of seasons from death to life 'and.back to death and another life are His work and His teaching. He is the concurrent force, giving foufida-tion to the thoughts of the earliest'men and effectiveness to all their desires, holy or perverse. But the forceful message of all this rich physical reality is not heard. Though anything, simply because it exists, speaks of, the presence of God the creator, the fa~t Of creation failed to penetrate the darkness of immorality and sin that kept men "from recognizing the world as the words of God's eternal Word. God's Word speaks in a new way, trying by a new means to attract man's wayward attention. He chooses a man, Abraham, and tells the man he will beget a people. The Jewish race is born, and becomes God's own: I will be your God and you will be my people. And as this people grows through crisis, sin, and exile, the Word of God con-tinues to speak to them, residing in their Holy .of Holies, dictating their Law, guiding their history, inspiring the poetry of their kings and prophets. But all of it leads over and over again to relapses into idolatry and paganism, into infidelity and' hardness of heart, and finally into the degenerate Pharisaism that will not accept Him no matter what means He takes to speak to them: Into His own He came and His own did not receive Him. But all those who received Him He gave them power to become children o[ God, To those who believe in His name He who neither oI blood, nor (o[ a desire) o] the l~esh, (nor ot a desire ot man), But of God was generated. Not all o~ His own rejected Him, and between those who did and those who did not, a new dividing line is ÷ ÷ ÷ Prologue to VOLUME 20, 1961 105 gohn E. Becket, S.]. REVIEW FOR RELIGIOUS drawn. Once "it had been drawn by God between the Jew and" the idolatrous gentile. Gradually it shifted, so that it divided the Jews themselves. Only a faithful remnant was loyal to God and would receive the benefits of the Mes-sianic kingdom; the rest were Jews in blood and name only, This division started to break up the Jewish world even before the actual coining of Christ in human form. But this breakdown of Jewish unity was turned to,our good by God. it was the way God purged His revelation of Jewish nationalism, and it became the foundation for a new way of thinking among .those.Jews who accepted Christ. God's careful, educating hand was still at work, showing them that no longer was it important to be a Jew. Now all that is important is to accept Christ. For all who receive Him are God's people; Jews and gentiles become one people when they become Christians. Everyone who bears the human nature tbat Christ assumed~may now re-ceive life from Him. And receiving our life from God means becoming God's children. There is a difference, though, in our being tbe children of God and the children of h.uman parents. We received the life of our parents all unconscious of the gift. Christians, .even though they receive Baptism as infants, must eventually assent to their divine childhood consciously and willingly by ac-cepting the W~rd, Christ our Lord. It is one more proof of God's infinite wisdom that He need not interfere here with the nature He has created in us when He gives us new life. Rather tban rebuild our nature so that they l.ive automatically with divine life, He stands by His own primeval decision to leave us free. We may live a hum;in life that is dead to God. Or we may accept God's~offer; we may choose to receive Christ and become the .cbildren of God. Still, though He, has not remolded nature, Hhat He ¯ has dgne is miracle enough. To be God's child means to live with the life of God, just as to,be a h~uman child means to live with the human life of our parents. When We choose to accept Christ, by that very fact we make oui'- selves one with Him. One with Him, grafted on to Him, we live with His life. His life is the life of a Son; and so we, united to Him and living His life, live the life of sons, the life which, the only-begotten Son has received from His Father. Christ is so perfectly God's Son as to be God: I am in the Father and the Father is in me. United to the Son of God in a real oneness of life, we too are made sons. Our divine childhood is not a childhood of the flesh, be-cause Christ's sonship is not a sonship of the flesh. He who gives us power to become the children of God is He,who, neither of blood, nor o~ a desire of the flesh, nor of a de-sire of man, but of God is generated. Our own fathers, in a single moment, by the act of married love which gen-erates us, are only at that moment acting upon us with a real activity which is properly fatherhood. The action is over in a moment. ~But Christ, the. Son of God, is being eternally generated of God'. Our mothers beai" us in their bodies for nine months during which their bodies are ceaselessly active nourishing and protecting our growth. Btit even in that time of intimate and complete depend-ence we are separated from them. Physically our mother surrounds,fis. But she is not us. And her physical mother- ~hood is soon over. But Christ, the Son Of God, is so inti-mately one with God that together they are but one God; and the action of giving and receiving divine life between the Father and the Son never ceases to be a dynamic and intense activity. Christ is always the Son of the Father, not because the Father once launched Him forth into sep-arated existence, but because He is always being gen-erated by the Father and never is separated from Him. All fatherhood on earth is named fatherhood after this eternal fathering forth o~ the Son by His divine Father. Earthly fatherhood, momentary and fleeting, is its weak reflection. And just as Christ the Son of God is the eternal recipient of divine life, we, because we are grafted onto His life, are eternal recipients of divine life. By a ceaseless activity that never leaves us to separate and independent existence we are God's sons--unless we break the bond that seals us to Christ. But in knowing all this we know only the beginning. There is greater depth to the divine sonship still. Christ is the Word of God, as well as His Son. To find out what this implies about His sonship, we submit ourselves to the careful teaching of God again, through His inspired representative, St. John, who named Christ the"Word. A word is the product of a mind. And the mind is spirit. We must free our idea of fatherhood, then, from the fleshly concepts that could obscure it when we apply it to God. God's eternal wisdom is in the, Father as in an eternal mind. But it is in the Son as a thought contained in a word. But, like human fatherhood, human words are momentary, vibrations of sound or mental flashes.of un-derstanding. Christ, however, is not a momentary flash of God's knowledge. He is the eternal container of the thought of God, the eternal expression of the mind of the Father. And so eternal generation is more like the eternal production of an eternal word which contains all the divine and infinite nature of God. Christ's sonship is a spiritual sonship like that which exists between a word that perfectly expresses a mind and that needs no flesh to be real. It is no wonder, then, that Christ's sonship of the Blessed Virgin Mary~ though it is a sonship by which He derives His flesh fro,n her Prologue to St. John VOkUME 20, 1961 107 ./ohn E. Be~/~, SJ. REVIEW FOR RELIGIOUS ]08 body, should be a virginal sonship, free of the desires the flesh. Christ's infinite spiritual generation in heaven expressed in his virginal generation on earth. We are once more witnesses to the imprint of eternity on the events of time which characterizes the plan of our salvation. This second vision of faith, which St. John has projected in verses six to thirteen, has carried us again into the depths of eternity. This time it shows us that before we received the s0nship of the Word as our own life, we had been prepared by the very presence of this Word in the Law and the poetry of the Old Testament. Even before these things there was the presence of the Word in creation itself, though men failed to see Him there. Finally, before all the activity of the Son in the creation of the world and its redemption, was His eternal conception in the mind the Father as an eternal Word who contains all the divinity of the Father. And all that has happened in time, from the creation to the present moment, are but different ways in which God speaks His eternal Word to us, ways which develop and move forward with the growth of our power to appreciate God in ever clearer and more explicit realiza-tions until the ultimate climax when God no longer con-fines Himself to forming the universe through His Word, but clothes His Word in the very material of the uni-verse: And so the Word became [tesh And He made His home among us And we have seen His Glory Glory belonging to the only Son (coming) from the Father, .Full o[ grace and truth. God, in this last speaking of His Word has destroyed the distances between us. There is more, now, than com-munication between us. There is intimacy. The infinitely self-contained and perfect divinity projected the world and mingled with it to preserve its being. He intruded into world history to choose a people. With the Jews God took up His residence. He pitched His tent among them, as they delight to say over and over in their songs of praise to Him. His unseen glory was present in the ark. This was part of the covenant He made with them after He guided them by day and night from Egypt to the promised land in a pillar of cloud and a pillar of fire. At the dedication of their great Temple, God's glory filled the Holy Holies. But now this eternal ,Word, who sought out Abra-ham and made His promises to him, who spoke in the Law and the Prophets, in poets, historians, and storytellers of the Old Testament, is no longer satisfied to speak through others. He speaks in His own Person. All the di-vinity of the Word which had manifested itself in these ways through centuries, now resides in this human flesh, not as a mere inhabitant, but as one person with it. The body of Christ is God's new home among men. That unspeakable glory of God which filled the Holy of Holies fills now the flesh of a man and makes it the flesh of. the Son of God. And the invisible glory of the only-begotten Son, when it comes from the Father into human flesh, is no longer invisible, but seen, Men have seen His glory. We might expect glory to be a word connected with the miracle of the transfiguration which took place before St.John's eyes on Mount Tabor. But whenever we find St. John using this word, we find the passion and death of our Lord: "The time has come for the Son of Man to be glorified" (12:~3). When Judas leaves the supper to betray our Lord, He says, "Now the Son of Man has been glori-fied, and God has been glorified, through him, and God will through himself glorify him; he will glorify him immediately" (13:31-32). And in His last discourse to His disciples our Lord says: "Father, glorify your son that your son may glori.~y you (17:2). I have glorified you here on earth, by completing the work which you gave me to do. Now, Father, glorify me in your presence as I had done me there before the world existed (17:5). I have given them the glory that you gave me, so that they may be one just as we are, I in union with them and you with me, so that they may be perfectly unified, and the world may recognize that you sent me and that you love them just as 'you loved me. Father, I wish to have those whom you have given me with me where I am, to see my glory that you have given me, for you loved me before the cre-ation of the world" (17:22-2'1). The glory that is His Fa-ther's love for Him becomes the glory of the love of the Father and the Son for us when Christ suffers for us to make us God's sons. Passion and death are things that would have been impossible to God unless He had taken upon Himself a human nature. But when it is done, we see a new and startling vision of the glory of God, a new vision which is a paradox; the invisible'and awesome glory that filled the Holy of Holies is brightened to a climax at the time of God's suffering and at the moment of His death. If there is paradox here, there must also be meaning. Paradox is a challenge to our deeper thought. If passion and death are the climax of God's glory, its fullest ex-pression, what can God's glory be or mean? There is cre-ation. When we think of its immensity, the hugeness of the forces unleashed in the exploding universe, we catch our breath and lose track of our mathematical securities. But this is not a full picture of God's glory. It is only a first, rough sketch. When we think of the delicacy of craftmanship that enabled a tiny planet to nurture life, Prologue to St. John VOLUME 20, 1961 109 ÷ ÷ ÷ $ohn E. Becke~, S.]. REVIEW FOR RELIGIOUS 1]0 we may melt at the tenderness that reigns in a theatre of such violent forces, but we know again that it is not the full expression of God's glory. There is the Old Law when this all-powerful and tender God chooses to interfere in our pitiful history, chooses a nomad tribe and guides its destiny through hundreds of years of war and infidelity so that a few men at least will know that He is the God who is, in spite of their stubbornness and disinterest. This infinite humility of the omnipotent God, who cares that man's blindness be cured, speaks more clearly of God's glory but still falls, short of it. What is amazing is that none of this turns out to be any hint a.t all of what the full revelation of God's glory will be. How could we have guessed that the full burst of it would be a criminal execution on a Judean hill? Yet just this fiaeek submission to suffering and this most shameful of all deaths is the climax and full unveiling of the glory of God. God's glory is supremely expressed in His choice to suffer and die, to do those things which are the deepest badge of our sinful and fallen nature. The glory which Christ, the eternal Word, had before all ,time in the bosom of His Father is that extremity of love which leads Him to take up the nature of His sinful creature, suffer for him, and lay, down that life which, because it is the perfect ex-pression of the union of God with us, is the supreme gift which He can give to redeem us. And this glory of God, God's passion, is not for our contemplation alone, or for our deepest meditation. "If I be lifted up, I will draw all men to myself." It is magnetic force, :a force for union. We are drawn to Him, and all of us become one in. Him as the Father in Him and He in the Father. To a certain extent we are here meditating on poetry. In the context of our lives, however, it is more. It is an appeal to us to recognize the unity that exists now between time and eternity, space and divine im-mensity, and especially b.etween Christian and Christian. Little children love one another. We read here truth after truth, and they are many truths. But each separate truth, as it is presented to us, is set back into a mysterious and all embracing unity in God: The Word appears, but He is with God;° He is God. Creation emei'ges, through the Word; but then begins its long and relentless motion back towards God. Why this great return? Because the Word, who is one with God, has come forth from God and joined creation to Himself, pervading it by creative activ-ity, coming unto His own in word' and then in person, producing within Himself a new life for the created world to live in Him, making men God's sons and drawing them all and the creation that is theirs back to the bosom of His Father with whom He is but one. We, of course, must put ourselves back into this marvelous current o,f the life of God which is flowing back to Him. It cannot be ours unless we receive Him, and we can refuse Him. But if we are drawn to Him in the glory'of His Cross as it is renewed every morning at Mass, we will accept Him into our bodies in t~e sacrament of the Eucharist. We become, ourselves the dwelling place of the glory of God;. for we are the dwelling place of the flesh of Christ. All of us, marching back through time to happiness in eternity, become one in this divine life which nourishes us all. The glory of God walks about on the streets. It is in us and about us, We are His holy people united to Him and to each other in the reception of His body, all making up with Him but one body. Our temporal actions, walking the asphalt streets of our own moment of history, are eternal actions; our limited circle of friends and acquaintances is stretched to include all men, and they are all the focal point in time of our eternal love for Christ, because He is in them all. We se~ ii ~veryday in all meri, the glory o[ the onl~-b,e~g'ot~en Son of God, full of grace and truth. Prologue to $L loh~ VOLUME 20, 1961 111 COLUMBAN BROWNING, C.P. Martyrdom and the Religious Life The Reverend Colum-ban Browning, a fre~ quent contributor to the l~viEw, is sta-tioned at Saint Gabriel Monastery, 1100 63rd St., Des Moines 11, Iowa. REVIEW FOR RELIGIOUS 112 Our twentieth century world prides itself on being mod-ern. And to the residents of our twentieth century, mod-ern implies everything that reflects the progress of this century. Efficiency, freshness of ideas, technological ad-vance- such things as these come to mind when we think of the word modern. Even twentieth century religious pride themselves as being modern in the best sense of the word. Since Pius XII inaugurated the movement toward adaptation to the needs of the times, the religious of today cannot avoid being modern unless he wishes to be branded with the stigma of retrogression. The response to the plea of Plus XII al-ready realized gives sufficient proof of the importance of making full use of all that is good in the progress of our age for the glory of God. But we religious can become so absorbed in our mod-ernity that we may forget that the motivation for the re-ligious life must always be the same and that it comes from the time of Christ Himself. This is why Plus always stressed renovation along with adaptation. While the approach may vary with the changing times, the mo-tivation is unchangeable. And for this motivation we must return repeatedly to the very sources of Christianity. The sources of Christianity are found primarily in the life and teaching of our Lord, a teaching enshrined in the Church that He founded. But also in the application of Christ's teaching in the early Church is found a very real source at which to learn the spirit of Christ in action. In those early days when the spirit of Christ was in the fresh-ness of its youth, we can find ideas to help us in our day to be better followers of Christ. One such idea that can be especially fruitful to this end is found in the historical fact that the religious life evolved in the Church as a sub-stitute for martyrdom. 1. Martyrdom and Christian Per[ection Martyrdom became a practical necessity in the early days of the Church. The infant Church soon came face to face with the persecution for~t,o, ld by Christ. Espec!ally in the Roman world did this 15ersec'u~ion reach the' pitch of fury. Beginning with the Emperor Nero in the first century and continuing for two and a half centuries, it was con-sidered unlawful to be a Christian. One who professed the faith of Christ, if detected, was given the alternatives" of apostasy or death. The story of the heroic courage with which so many thousands stood firm in the face of death is too familiar to retell. The resemblance of the death of the martyrs to that of Christ was evident to the early Christians. Just as Christ died a violent death in testimony to the truth, so also did the martyr. It is but natural, then, that martyrdom was seen as a dying with Christ. Just as logically, the martyr was considered the perfect imitator of Christ or the per-fect exemplificatibn of' Christian perfection. It is not sur-prising, therefor-e, that'we find the pastor~ and writers of those times exhorting the Christians to martyrdom as the means to perfect union with Christ. One need only study the example and the writings of St. Ignatius of Antioch to see how firmly rooted this thought was in the early Christian mind. During the reign of Trajan, this great Bishop was sentenced to death and sent to Rome to be thrown to the beasts. During his journey to Rome as a prisoner he wrote seven letter~ to the churches of the territories through which he passed. These letters reflect the burning desire of his soul to be perfectly united to Christ by martyrdom. His sentiments are most forcefully expressed in his letter to the Romans in which he writes as follows~ I am writing to all the Churches and state emphatically to all that I die willingly for God, provided you do not interfere. I beg you, do not show me unreasonable kindness. Suffer me to be the food of wild beasts, which are the means of making my way to God. God's wheat I am, and by the teeth of wild beasts I am to be ground that I may prove Christ's bread. Better still, coax the wild beasts to become my tomb and leave no part of my person behind;once I have fallen asleep I do not wish to be a burden to anyone. Then only shall I be a genuine disciple of Jesus Christ when the world will not even see my body . Forgive me, brethren; do not obstruct my coming to life-- do not wish me to die; do not make a gift to the world of one who wants to be God's. Beware of seducing me with matter; suffer me to receive pure light. Once arrived there, I shall be.a man. Permit me to be an imitator of my suffering God. Since martyrdom and perfect union with Christ meant one and the same thing, life itself was looked upon as a preparation for martyrdom. All asceticism was considered from this point of view. It was by dying to one's passions ÷ ÷ ÷ Martyrdom and Religious Li]e VOLUME 20, 1961 llS ,4, ÷ ÷ Columban Browning, C.I'. REVIEW FOR RELIGIOUS 114 that one most resembled the martyrs and best prepared oneself for the supreme challenge. Origen expressed this in these words: "Those who have prepared themselves for martyrdom can even already be called martyrs, even though they may never undergo it." Time came when the pcrsecutions diminished and fi-nally ceased wi~h the Edict of Milan in 313 A.D. With tffe ,essation of persecntion actual martyrdom was no longer a possibility, but the ideal of martyrdom remained alive in the minds of the faithful. Since martyrdom by blood was no longer possible, a new emphasis was placed on asceti-cism which was looked upon as a martyrdom without blood. Martyrdom was still considered the ideal of per-fection; and those who most reSembled the martyrs by death to self, or ascesis, were considered the most perfect. II. Martyrdom and Virginity Among the practices of asceticism, that of ~irginit'y was held in an especial high esteem. The practice of virginity had been a high ideal and ~vas actually practiced from the beginning in imitation of our Lord and His Blessed Mother. But when persecution ceased, virginity received a new status as one of the foremost means of dying a .rnartyr's death without the shedding of blood. The virgin was con-sidered as wedded to Christ by a mystical marriage through grace. By complete death to the urgings of the body, the virgin, like the martyr, achieved a complete surrender to Christ, died with Him and became a perfect imitator of Him. St. Jerome expressing this thought said: "Virginity is a holocaust to God. Complete chastity is a victim to Christ." Thus, the white martyrdom of virginity, by a process of evolution conditioned by history, succeeded to martyrdom by blood as the equivalent of Christian per-fection. Living a virginal life in the midst of a wo}ld that still contained much of the pagan spirit obviously had its difficulties. As something of a moral necessity, therefore, those consecrated to God by the vow of virginity began to, band.together for mutual support. ~They often lived in common, prayed together and by mutual encouragement helped each other to their common g0al of perfect union with Christ. In this practice we have a foreshadowing and a natural preparation for the religious life. III. Martyrdom, Virginity and the R.eligious Lile The ground had been prepared for the birth of monaS-ticism, or organized religious life. Toward the end of the third century whefi the persecutions were beginning to lose some of their force, the practice of the eremitical life began in Egypt. In the year 320 (only seven years after the Edict of Milan), St. Pachomius founded the first monastery of the common,life, Some forty years later S.t.,Basil estab-lished the same form of life in the Eastern Church. With the virginal spirit already so high in honor and with so. many in fact already living the~eremitical life, it is not surprising that th.ese :m0~n.aster.ies flourishe~l.;Those. who desired perfect union with Christ and for whom martyrdom was,no 19nger possible flocked to these monas-teries. T~here, united in pra~er, these generous men and women were able to find a kind of native atmosphere in which to realize their ambition of perfect union with Christ by the "living martyrdom,' of the religious life. With the origin of monasticism there began a new epoch of Christian history, one that is still unfolding today. This is the history of the religious life. From one or two monas-teries, the fire of zeal that started them spread until it gradually covered the entire world. The organized life of consecration to God has gone through many stages of evolution, all of them prompted by the changing events of history. All through the ages the religious life has been adapting itself to the needs of the times until we find the greater percentage of religious today extremely active, whereas the religious of those early days were largely con-templative. But the religious of today are nonetheless branches of the same tree and the essential motivation of the religious life remains the same. IV. Practical Application Plus XII frequently urged religious to return to the sources of their life. Along with adaptation to modern needs, he stressed with equal insistence the need for renovation. The Holy Father realized that it is only when the spirit of zeal and fervor is pregerved and deepened that we can safely and sanely adapt, bringing the best effort to bear on the needs of the times. In striving to achieve this purpose, the religious of today would do well to endeavour to capture the spirit in which the religious life was founded. When we see the religious life as an outgrowth of and a s,bstitute for martyrdom, what a difference it can make in one's approach to the religious life. One sees clearly that the goal of religious living is perfect conformity to Christ, a wholehearted dying to self and complete living with and for Christ. The sacrifices inherent in the religious vows, resistance of the spirit of the modern world, the pressures and frustrations of daily activity in the life of the modern religious--all will be seen in a new.light when one realizes that these are but aspects of that death with Christ which leads to union with Him. It is by these daily sacrifices that the religious of our day are called to the same con-formity with Christ that was the goal of the martyrs. ÷ ÷ Martyrdom, and Religious Liye VOLUME 20, 1961 Lack of Sufficient motivation is ordinarily one of the greatest hindrances to the progress of a religious. It may help religious to ponder the fact that the vocation of the religious is essentially the same as that of the martyrs. The manner of realization may differ according to circum-stances. But the goal is identical--the wholehearted giving of self to Christ, dying with Him in order to live with Him. ÷ ÷ ÷ Coluraban Browning, REVIEW FOR RELIGIOUS llfi PAX The Call of God There have always b'een, and.always will be, voclttions. One has only to run through the pages 6f both Old and New Testaments to see that Goff has always called souls to consecrate themselves to Him or to serve Him or to come.back to Him. The call of God's mercy, for it is always that, may be heard at any time and in the most unexpected places, as witness the parable of the prodigal son, who was called to mercy in a pigsty. God is of an infinite adaptabilityl From the beginning of Genesis, We find God calling Adam and Eve back after their fall. Truly God's ways do not change, for His "I came to seek and to save that which is lost" is true from the beginning. So, t0b, God calls Cain after hig murder of Abel tO give him a spark of hope even in his punishment. Noah is called with all his family and is set apart by God for His service and his own salvation. But the first spectacular vocation in the Old Tegtament is that of Abraham. Leave thy country,, thy~kinsfolk And thy father's house, And come away into a land That I shall show thee. Here is the usual conception of a vocation, the leaving of all for God; and already there is the promise of what might be called a millionfoldl "I will bless thee and make thy name renowned., and in thee shall all the races of the world find a blessing." Abraham's might be ~alled a late vocation, for he was seventy-five years old when it came! His wife and his ,~ephew were called to accompany him, and God con- ~tantly encouraged him: "Have no fear. I am here. thy reward will be great ind~edl" St: Ambrose remarks that ,t is the privilege of the saints to receive a new name from God. God changed Abram's~:name to Abraham; and his wife's to one meaning "The Princess." She too was blessed, ,vho had been sterile, and bore Isaac~"the son of laugh-oero" + Pax is the nora de plume of a cloistered Benedictine nun whose monastery is located in Belgium. ~VOLUME 20, 1961 11~ REVIEW FOR RELIGIOUS 118 Vocations bring suffering, as Abraham discovered by the terrible test of his f.aith, when God bade him offer up Isaac in sacrifice. But God stayed that obedient hand at the last minute saying, "Abraham, Abraham, for my sake tfiou wast willing to give up thine only son." It is as if God is in ad~niration of this. sturdy faith of Abraham's, just as Jesus later was when faced with the dauntless faith of a woman, "Womfin, great is thy faith! . Thine only son," cries God; and in promising Abraham the reward of a countless posterity, through which all nations should be blessed, God is promising him no less than His own Son, who would save us all. We see the parallel with this situation in the words of St. John: "God so loved the world that He gave His only begotten Son." God's love for Abraham and Sarah did not prevent His care for their bondmaid, Agar. Sh6 too is called and consoled in the desert by the finding of water .for her dying child and the promise of a wonderful future for him. It is no wonder then, that Abraham died contented. He had spent a hun drdd years in the service of God, and God had blessed him in all his doings. "God," a slnall boy onc~e remarked, "has some very funn) friends.", Jacob is,perhaps one of these, for in spite of St A_ugustine's lenient "not a lie, but a mystery," he appear., as "a t3vister"; but God who be.holds the heart saw hi., capacity for tenacious fidelity.and love. All God's dealing., with him are mysterious. Perhaps-He saw in Jacob, whc had, to put it politely, borrowed his brother's name, birth right, and blessing, the figure, o~. us all, of all mankind who would shelter:behind the name of His first-born Son Jesus, and in that Name and disguise, steal His blessin~ and the right of inheriting the Kingdom of Heaven. Nora of us can, then, throw stones at Jacob! He was called by God, in his sleep, from a ladder reach ing from heaven to earth, the passageway of countl~'s. angels (a ladder which has greatly intrigued the saints ant the fathers of the Church) with a free promise, with n( conditions! "I am the Lord, the God of thy father Abra ham, the God of Isaac, and tl~is ground on which thor sleepest is my gift to thee and thy posterity. Thy race shal be as countless as the dust., thou shalt overflow th, frontiers, till all the families of the earth find a blessing i~ thee and this race of thine. I myself will watch over the~ ¯. all My promises shall be. fulfilled." What a wonderfifl vocation Moses, the great contempla rive, had! From babyhood God endowed him with sucl grace and charm that he es~]ap.ed~death when Pharoa! killed the baby boys.o~ Israel. He, was saved by the ruler' daughter, who hired his, own.mother to nurse him. Got watched over him till the day when in the desert He caller him from out the burning bush. God often calls contem platives in the desert, for as St. Ambrose says: "The food of heavenly grace is given, not to the idle, not in the city . nor to those accustomed to worldly things, but to those of the kingdom of God." It needs contemplative eyes to see a bush aflame with God and ac0ritemplative tieart' to hear God's calling from so lowly a setting. How beautiful a name becomes when God pronounces it! "M6ses, Moses!" called ~God. "Moses" means "a rescuer," a saviour. Every contemplative is a rescuer of souls. Moses at once entered into the deep mysteries of God. "Take off thy shoes, for thou standest on holy ground. I am the God thy father worshiped, the God of Abraham, of Isaac and of Jacob. Up! Thou art to lead My.people out of Egypt." Moses is reluctant to accept this errand. His hu-mility tries to escape, from such high honors. Contem-platives often are tempted to wonder if their vocation is not presumption. Other people seem so much holier and more fitted for God's great designs. Moses is, like most con-templatives, a strange mixture of. timidity and audacity. God truly has ~strange ways of choosing His tools, of picking His elect! "Who am I, and Who art Thou, O my God?" cry the saints. "I'm not at all the person Thou needest"; and in the same breath, as it he hadn't listened to God's introduction, "Who art Thou?" Blessed humility, and blessed audacity of Moses, since! they gave us the splendid name God, "I am the God who is." Besides this amazing condescension of God to Moses, God gives His chosen one the gift of miracles to help him in his mission. But Moses in his modesty persists in pro-testing his incapacity for his vocation. He pleads his love of silence, his lack of facile speech. Contemplatives are often painfully aware of how inarticulate they are, how ineloquent when talking of what surpasses speech. The ~aints are sometimes regarded as fools by reason of this tongue-tiedness of theirs. Moses' vocation is fairly typical of God's call to con-templatives. He often accords them, at the beginning, a ~oretaste of "what eye hath not seen, nor ear heard, nor ,ath it entered into the heart of man to conceive." He puts heart into them; perhaps otherwise they would lever have the courage for the long march through the .vilderness that will inevitably lie before them. God brushes away Moses' doubts and fears and gives tim a spokesman in Aaron, whom Fie calls to the priest- ,ood, to the preaching of His message and to obedience. 'Aaron will receive my commandments from thee, and re- ,eat them . " And despite the desert, they could scarcely loubt God's abiding presence with them on the way since -Ie made it clear in their darkest nights by the column of ÷ ÷ ÷ The Call o] God VOLUME 20, 1961 REVIEW FOR RELIGIOUS fire and the very cloud showed Him. there by day, to say nothing of His extraordinary care for them, so that neither shoes nor clothing woreout, and bread was sent them from Heaven. "Nothing lacks to those who love God." Most contemplatives can vouch for this amazing care of their heavenly Father at all times. An odd vocation is that of the soothsayer Balaam, whom God served in his own coin, so to speak, and led by con-tradictionsl He is like the sort of dirig6 who makes clear to his director along what lines he expects to be directed, in the way of his, own choosingl Balaam almost obliges God to let him have his own way, and God uses it to humble him mightily, by letting his donkey know His will for Balaam, and furthermore announce it, backed up by an angel! For this honor the poor ass paid dearly. One might note in passing that God seems by the witness of both Testaments to have a weakness for asses, human and otherwisel That is, if we dare use a human expression and talk of the "weakness" of God, as St. Augustine dare., do, of Him who is the Strength of the Strongl "Why hast thou thrice beaten thine ass?" asks Godk, angel. "I came to intercept thee, because this errand ot thine is headstrong and defies my will. If the ass had not turned aside. I should have taken thy life and spared hers." "I will go home again," decides Balaam. "No," say., God through His angel. "Go, but be sure thou utterest nc word, save what I bid thee." Magnificently, too, Balaam does that, to Balac's indignation; and despite his efforts a! bribery, Balaam blesses, instead of cursing, Israeli "Son, of Israel, countless as the dust, race of Jacob past al numbering, may death find me faithful as these, and be m) end like theirs." The grace of God suddenly floods him, as it has a way ot doing when we are obedient. "My errand is to bless," h( cries. Headstrong Balaam then humbly confesses tha "from being blindfold, he saw, heard the speech of Goc most high, had a vision of Him, and learned to see right.' This passage recalls that in the New Testament of th( blind man of Bethsaida, who was also" slow at learning t( see, who also had a vision of God, and at His touch learnec to see rightl Children are called, too, by God. Samuel was choser before he was conceived in his mother's womb. He was th~ fruit of the long suffering and many tears of his steril mother, blessed by Hell, the priest, to whom she declare( her vow of offering him to God "all his life long." Sh. brought him to the temple as soon as he was weaned and "evermore the boy, Samuel, rose higher in God' favour," One night, while he was "sleeping in the divin~ presence where God's ark was," he thought he heard Hel calling him and ran to him with charming obedience sa.) ing, "Here I am!" Heli sent him back to bed three times, then realized that God had called the little boy. He told him that if God called again, he must say, "Speak on, Lord, thy servant is listening." How lovely the account of Godls coming ag~iin in Holy Writ. "The Lord came to his side and stood there waiting." So often He does, and waits so long, so patiently before we Samuels recognize His voicel It was a fearful message for a little boy to have to deliver to Heli; but Heli, hearing it, made the admirable answer, "It is the Lord. let Him do His will." Saul and David both had kingly vocations; the first failed, as alas, vocations sometimes do. The second bore the hundredfold of fruitfulness. Both were rooted in humility, for neither seemed at all likely to become king. Saul scarcely expected to be called by God to royal honors and duties when he set out to hunt for his father's lost donkeys, any more than the little boy David expected to be king when he was shepherding his father's sheep. David kept his humility and so God exalted him; Saul lost his, and by disobedience fell from God's favour. Both fell, but David speedily confessed his sin. As St. Ambrose says: "He sinned as kings often do, but he did penance, he groaned, he wept, as kings are not wont to do. He con-fessed his fault, he sought for pardon., he wept over his misery, he fasted, he prayed, and publishing his grief abroad, he left a witness of his confession to all poster-ity,. To fall into sin comes from the weakness of nature. To confess the sin comes from virtue." '"l~he Lord loves obedience better than sacrifice," Saul was told. Disobedi-ence is revolting against God, and almost inevitably pre-pares the loss of a vocation. We have seen a few of the calls of God in the Old Testament; what shall we say of the vocations in the New Testament? St. John the Baptist links, as it were, the two Testaments; and the Church applies to his voca-tion the magnificent passage from .Jeremiah, whom God told: "I claimed thee for my own, before ever I fashioned thee in thy mother's womb. I set thee apart for myself." Each New Testament vocation is splendid in its simplic-ity. Jesus captivates hearts by a look, a word, a smile, or simply by His presence. St. Augustine has a delightful description of the beginning of St. Andrew's vocation. "They wished to see where He dwelt., to be instructed in His precepts. He showed them where He dwelt. They came and were with Him. What a blessed day they spentl What a blessed night. Who is there who can tell what they heard from the Lord? Let us, too, build in our heart and make a house, whither He may come and teach us, and talk with us." The Bible account itself relates best the story of all the The Call o] God VOLUME 20, 1'961 ~2! 4- REVIEW FOR RELIGIOUS splendid New Testament vocations; of our Blessed Lady, of St. Joseph, of.~St. Pe.ter, St. John and the rest of the disciples. How many others there are of which we would gladly learn more, like that of the little boy who gave his bread and fishes to feed 'the multitude, or of Jairus' twelve-year-old daughter, who heard Jesus' Talitha cumi, "Little maid, arise." Who could doubt that she followed, seeking Him as eagerly as the bride in the Canticle of Can-ticles? There are vocations of ad~nirable people like St. Luke, the doctor, of St. Paul, the fiery zealot; of businessmen like St. Matthew; of thieves like Dismas, who stole heaven; of sinners like St. Mary Magdalene or St. Photina, who at Jacob's well, drew forth such streams of living water from the Sacred Heart! And that of Zacheusl When he could see nothing, he climbed a sycamore and saw the Lord passing by. Now the sycamore is sometimes called "a foolish fig tree." Little Zacheus, then, climbed the sycamore and saw the Lord. Thus they who in humility choose the things that the world deems foolish have a keen insight into the wisdom of God Himself. The crowd prevents us from seeing the Lord because the tumult of worldly cares oppresses the human mind and keeps its gaze from the light of Truth. We climb a sycamore when we attend to the "foolishness" (as the world deems it) of God's commandments, refraining from recovering What, is taken from us, yielding our goods to robbers, never inflict-ing injury for injury and bearing all with patience. The Lord bids us "climb a sycamore" when He says, "If one strikes thee on the cheek, turn to him also the other." Through such wise folly, we may see the Lord, and in contemplation catch a glimpse of the wisdom of God. So says St. Gregory the Great. "No one," says St. Ambrose, "can easily see Jesus, if he stay on the ground! One must climb above one's former faults, and trample on one's vanity. So it was that Zacheus came to receive .|esns as a guest in his house. And rightly did he climb a tree." St: Bede says that Zacheus, to see the Lord, had to abandon earthly cares and climb the tree of the cross, embracing thus the."folly" of Christ. St. Maximus has an entertaining sort of spiritual ledger account of the hardheaded businessman Zacheus' conver-sion. "Za.cheus," he says, "opened the gate of heaven to the rich by showing them how to buy heaven through the very means that once kept them out of heaven--namely, their possessions! He bestowed a treasure on them which would enable them to be rich for all eternity; he truly made a good bargain by showing them how to dispense their riches to the poor and so be eternally rich." Zacheus heard and answered our Lord's call with jo'y, unlike the other rich man who went away sorrowful "because he had great possessions." What shall we say of all the other humble and anony-mous vocations of the New Testament, of a deaf and dumb man, of how many blind, and lame~ and dead? Like all these, if we are very little in our own eyes, we act as a magnd~ for the love-of God'and for the grace of His turning to look on us and to say, "Come and seel" Better: still, like Zacheus,: we m.ayhear Him say, "Today I must dine in thy house-." Besi~ of all, we may hear Jesus' promise, "If a man has any love for me, he will be true to my wor~.l; and then he?will win my Father's love, and we will both come to hin~, and make our continual abode with himl" ÷ + The Call o] God 123 SISTER MARY JANET, S.C.L. ¯ Proposal for Small Missions: Taped Conferences ÷ Sister Mary Janet, S.C.L. is stationed at Saint Mary College in Xavier, Kansas, REVIEW FOR RELIGIOUS This is simply an idea. It concerns a possible spiritual service that the priest and the religious community in with a modern gadget might offer sisters living small, "spiritually impoverished" mission houses. The spiritual service is the conference; the modern gadget, the tape recorder; the "spiritually impoverished missions," those which receive little or no spiritual from a priest during the course of the year. The idea might be summed up as Taped Conferences on the Spiritual Life. There is no one way in which such an idea might realized. Sketched here are three possibilities. In one plan a religious community with a number smaller mission houses that do not enjoy the privilege regular conferences from a priest might secure the services. of a priest expressly to prepare a set of taped conferences for these houses. A distinct advantage of such a procedure would be that a priest could be selected who is well ac2 quainted with the particular community, its constitutionsl and customs, and its works. Furthermore, the community, could engage a man of proved abilities. Consider, for how a good retreat master could in this way follow up and amplify his original instruction, providing a spiritual focus and direction for souls over a con-siderable time span. How many conferences would he tape? This might vary according to the time the priest could give to such a proj-ect and to the number of conferences from one source community-might want. In general, six to eight confer-ences would seem ample, or perhaps enough for the re-, treat SUndays of the year. Probably--at first anyway-~' conferences in a series (where one is dependent on prem-ises set up in a preceding one) would seem less practical than autonomous conferences. Separate conferences would also simplify the distribution process. The subject of such conferences might well be deter-mined by a discussion between the priest and the religious superiors or even perhaps bysuggestions from ithe sisters themselves. The length ortiming 6f the tapes, too, might be suggested by superi6rs to fit into some. specific order of the day, as, for instance; a conference on the monthly day of recollection. Generally a half hour might be pro-posed as a relatively prudent length. For one thing, most Iape~ run one half hour; a longer donference would neces-i~ ate changing tapes--and there are distractions enough without mechanical onesl Too, we can only listen with maximum profit for so long. A half-hour is a safe average estimate. In this connection, it might be observed that the ;peaker can no longer rely ori gesture or facial expression ~r the command of his presence. He will need to compen- ;ate for these by careful use of illustration, examples, and ~enerally concrete, specific language. Once a set of conferences is taped, it could be dupli-zated to meet whatever demand there would be within the community. Note that five reproductions of a six-con-ference set of tapes wouldmake a conference on the,spirit-aal life available to thirty mission houses.After a tape had ;erved its purpose in one house, it could be sent on im-aaediately to another house, much in the manner we are !amiliar with in handling orented movies. Some initial planning in the form of a schedule for each tape would make distribution a minimum .chore. In communities which have a loan library, the tapes might well be added .o the materials these libraries make available to the sis- .er$. If the initial project proved valuable, the religious :ommunity could then enlist the aid of other priests and ~adually build up a considerable library of conferences or its sisters. A continuous program of new tapes--per-haps two or three sets a year--would seem ideal. A more ambitious project would originate with the )riests themselves. Here a diocese, an order, or a province )f an order of religious men might prepare and make ~vailable to sisters taped conferences on the spiritual life. Fhis, as I see it, would.be somewhat comparable to the ,ery real service religious orders of men are now perform-ng in publishing such magazines as the Sponsa Regis and he Review for Religious. This notion has fascinfiting possibilities. Think of the )riests in the cloister, older priests and those physically 11, priests,committed to work in seminaries and chancery ffices--for all of these, the tape is a possible pulpit. Tapes ould annihilate distance and a sister in New Mexico Ta~d Conterences VOLUME 20, 1961 ÷ ÷ ÷ Sister Mary Janet, S.C,L. REVIEW FOR RELIGIOUS could listen to Dom Hubert yon Zeller. They could bring the greatest spiritual thinkers of our generation into the most humble convent and they could preserve those voices for the next generation, Perhaps more ambitious yet: some large central agency concerned with the welfare' of religious--such as the Con~ ference of Major_ Keligious Superiors of Women's Insti-tutes or the Sister. Formation Conference might under-take such a project on a large scale, establishing a library of tapes for circulation among member communities. A small membership fee for each house or a larger one for a commu_nity would, I believe, cover the expenses of the project. ~ ° ~" Of course, the three outlined plans are not mutually ex-clusive. Indeed, they might well supplement each other and so offer .the sister "an embarrassment of riches~' in helping her gr6w in the spiritual life. Objections there would be certainly~ and it would be unrealistic to bypass therefor to pretend they could all be obviated. Such a project, for instance, would make a new demand on.already overworked priests. A certain, amount of expense and organization and book work would be in-volved:. What of the: .process of obtaining 'ecclesiastical approval? Some 'people simply"do not like being "talked at" by a machine, Furthermore, just. what advantage would the tape have over the,book? There are ,no real 'anSwers to the problems of time and taste. But there are some answers to other questi.ons., Ec clesiastical permission could no doubt be worked 6ut in side already existing channels. And, although th~ book is probably superiOr to the tape, objectively, still theteache, who uses the record or the tape can tell you that ther~ are times when the spoken word is more powerful and moremeaningful than the written word. More positively, jus~ wh;it purpose would such a projecl serve? A number of uses come to mind: for novitiates;' fo, sisters under temporary vows, :for ,sister,formation groups for the bedridden and .those, such as surgery supervisors who are unable to be :at community exercises, for prepa ration in renewing vows. But the most general use is on~ that can perhaps be illustrated by what is not, I think, ar undomm6n., experience among religious women in thi country today. It is principally why I think of this as ~ proposal for small missions. .'., ' A sister is missioned in, a parochial school in a fair-sizec town for nine or ten months out of every year. Here, ex cept for the Sunday sermon' in the parish church and th~ occasional and very generalized exhortation of her con lessor, the sister receives no formal spiritual instruction Her community may try valiantly to supplement this die during, vacation periods by institutes, tertianship pro grams, and so on. And fortunately for the sister, the Church demands the annual retreat. For very many sisters this is the only spiritual oasis in the year. Making good, solid spiritual conferences available to such a sister would be, I submit, 'a major act of super-natural charity. Too, it would "lengthen the arm" of the priest--or better, extend his voice~ which is, after all, the voice of Christ. + ÷ + Taped Conleren~es VOLUME 20, ,.1761 127 R. F. SMITH, S.J. Survey of Roman Documents ÷ ÷ ÷ R. F. Smith, REVIEW FOR RELIGIOUS 128 The documents which appeared in Acta Apostolicae Sedis (AAS) during October and November, 1960 will be surveyed in the following article. Unless otherwise speci-fied, all page references throughout the article will be to the 1960 AAS (v. 52). Allocutions and Messages On August 24, 1960 (AAS, 817-19), the Holy Father addressed the athletes gathered in Rome for the Olympic Games. He told the group that the purpose of athletics is not the winning of prizes but the proper development of the human body. However, he added, athletics not only affect the body by producing health, vigor, agility, grace-fulness, and beauty; but they also produce constancy, courage, and habits of self-denial in the soul. Hence he urged the athletes to fulfil in themselves the old saying, "A sound mind in a sound body." He concluded his al-locution by calling upon the group to observe the city of Rome closely and to see the role that Rome has played in the spread of the salvation and the charity that stem from the Gospel. Five days later, August 29, 1960 (AAS, 819-29), the Pope spoke to the officials and administrators of the Olympic Games. With this group he stressed his intense interest in world peace on the basis of the brotherhood that exists among all men. He also recalled to his listeners the rues sage of St. Paul that they should strive for a prize that higher and more durable than any earthly prize (1 Col 9:25). On August 28, 1960 (AAS, 829--30), the Vicar of Chris~ sent a radio message to the people of Peru on the occasior of their National Eucharistic-Congress. He pointed ou to them that the unity and brotherhood of men find thei~ origin in the fatherhood of God and are nourished at th~ Eucharistic table where Christ is received who died the salvation of all men and who is the principle of supernatural life for the entire human race. On September 16, 1960 (AAS, 821-24), the Holy Father delivered an allocution to the Fifth Thomistic World Congress. In the remarks that he made to th~ Congress, Pope John emphasized that the moral teaching of St, Thomas is always directed to the attainment of a super-natUral final end. He also said that the explanation and solution of moral problems according to the principles of St. Thomas will lead to remarkable results in. the way of peace for the Church and for the entire world. Hence, h'e continued, if his listeners succeed in presuading both man-agement and labor to know their respective rights and responsibilities, they will at the same time be leading them to follow Christ who is mankind's protector in this Hfe and its reward exceeding great in eternity. This, he said, will require a diligent study of the works of ~St. Thomas; and he called for a constant increase in the numbers of those who derive their light and learning from the works of the Angelic Doctor, This increase, he noted, should not only exist among priests and scholars, but also among all those interested in the humanities and especially among the young members of Catholic Action. To this end the Pope also urged the wider distribution of St. Thomas' writings in vernacular translations. On September 24, 1960 (AAS, 824-27), Pope John XXlII talked to a group of heart specialists in the hope, as he put it, of giving them a knowledge of the dignity of their profession in the light of Christian revelation. The Bible, he said, stresses the preeminent place the heart has in the human person. It is the heart from which come forth holy thoughts, wisdom, and virtue; it is the heart which leads man to rectitude, simplicity, and humility; it is with our whole heart that we are commanded to love God; and when the Son of God came to live among men, it was His Heart that he proposed to men as an example: "Learn of me, for I am meek and humble of heart" (Mr 11:29). Hence, he told his listeners, while a superficial view might think that a heart specialist is dealing only with a problem in human anatomy, in the eyes of faith and in reality he is concerned with a whole world of moral and religious values. Moreover, faith will show the doctor the beauty of his efforts as a scientist in quest for truth; at the same time the same faith will teach him how humble he must be in the face of the limitless immensity of God, Finally, faith will show the scientist the image of God in his fellow men and thereby transform all his relations with them. This effect of faith, the Holy Father added, is especially apparent in a profession like the medical one which is entirely devoted to suffering human beings. Hence in their work the doctors should recall frequently that what + + ÷ Survey ot Roman Documents VOLUME 20, 1961 ÷ ÷ R. F. Smith, S.]. REVIEW FOR RELIGIOUS 130 they do for their patients they do for that Christ who will one day say to them: "I was sick, and you vi.sit,ed me" .(Mt 25!36). On October 1, 1960 (AAS, 827-28), the Pope received the King and Queen of Thailand and delivered to them an allocution of welcome and good wishes. A similar allo-cution was given by the Pontiff when he received the Prince and Princess of Liechtenstein on October 8, 1960 (AAS 828-29). On October 20, 1960 (AAS, 893-95), the Vicar of' Christ visited the new building of the Beda in Rome and spoke to the English seminarians in residence there. Since the Beda's new building is near the Basilica of St. Paul he urged his listeners to recall frequently the woi'ds of St. Paul: "By the grace of God, I am what I am, and his grace in me has n0t been fruitless" (1 Cor 15:10). He went on to say that vocations are a tangible sign of the presence of God in the world; when God calls, a young man gives up family traditions, ambition, and earthly advantages and seeks only the glory of God, the sanctification of His name, the coming of His Kingdom, and the fulfilment of His will. He concluded his address by telling his listeners that each nation has its own treasure of traditions and of native virtue that can and must be transfigured into a precious instrument of the apostolate. Hence he urged them to take the well known English traits of humanity, gentlemanliness, and reflectiveness and transform them in the priestly activity they are called to engage in. On the same day the Pope also visited the new building that had just been completed to serve as a generalate and international house of studies for the Trappists. In the allocution that he gave for the occasion, the Holy Father t61d his listeners that the contemplative life constitutes one Of the fundamental structures of the Church; it has, he said, always been present in the two-thousand year history of the Church, constantly fruitful in virtue and con-stantly exercising a mysterious and powerful attraction for the loftiest and noblest souls. In praise of their vo-cation, Pope John cited to the Trappists the words of Plus XI (AAS, 26 [1934], 106) at the canonization of the Carmelite St. Teresa Margaret Redi: "It is these very pure and very lofty souls who by their suffering, their love, and their prayer silently exercise in the Church the most universal and most fruitful apostolate." He concluded his allocution by asking for the prayers of his listeners and of all the contemplatives of the world for the success of the coming ecumenical council. On October 25, 1960 (AAS, 898-903), the Holy Father spoke to the judges; officials, and lawyers of the Sacred Roman Rota. He told them that the dangers that weaken the institution of the family are accentuated at the present time, and he called the attention of all men of good will to the serious problem of the sanctity of marriage. In the first part of the allocution the Pope emphasized the need today for the instructi6n of the faithful r~egarding the dignity and the obligations of conjugal life. Marriage, he told them, is not only a natural reality; it is also a sacrament, a sign of grace and of that sacred reality, the espousal of Ch

Issue 19.4 of the Review for Religious, 1960. ; Review fOl" Religious The LordIs My Shepherd The Brothers',Vootion: Natural Ideal by Robert D. Cihlar, S.J. Problen~s of the Late Vocation , byDavid "B. IVadhams~ S.M.~ Is Religious DisObedience Al~ays, a Sin? by Joseph J. Farraher, S.J. The Problem of Transition for the Junior sister, by Sister Mary Magdalen, O.P. , Survey of Roman Documents Views, News, PreViews Questions and ,Answers Book Reviews 193 200 207 215 225 232 237 ,240 " 248 The Lord Is My Shepherd The Lord is my shepherd: I want for nothing; he makes me to lie in green pastures, He leads me to waters where I may rest; he restores my soul. He guides me along the right paths for his name's sake. Although I walk in a darksome valley, I shall fear no evil, for thou art with me. Thy crook and thy staff: these comf.o~:t me. Thou preparest a table for me before the eyes of my foes; Thou. anointest my head with oil; my cup brims over. Goodness and kindness will follow me all the days of my life, And I shall dwell in the house of the Lord days without end. BY A SPECIAL INSPIRATION the Psalmist foresaw that the Redeemer would come in the flesh and that He would found a Church and that He would be a Shepherd over it. However, this is not the only instance in the Sacred Scriptures where God alludes in very distinct language to the "Shepherd" mentioned by the words of the Psalmist in this beautiful psalm; but the "Shepherd" whom God has set over His only true Church is also very clearly indicated in the words of Ezekiel where it is stated: "And I will set up one shepherd over them; and he shall feed them, and he shall be their shepherd" (Ez 34:23). Now what is significant in these words is that the same term is here used for "shepherd" and "to feed," so that the sense is that this Shepherd which God has set over His Church is both our Guide and our Food as well. The Lord is not only our Shepherd; but He is also the means by which we are kept in existence, both body and soul. The Lord is our Shepherd who feeds us with Himself; for by means of the Church which He established He continues to say, "Take and eat! This is My Body" (Mt 26:27). By means of His Church He is able to carry out the words of this psalm and fulfill their implication by feed-ing us with Himself; for that is what the words "the Lord is my Shepherd" mean or imply in the original Hebrew, since in The author of this article is an American layman who is living a contemplative life and who wish~s to rhmain anonymous. 193 THE LORD IS MY SHEPHERD Review for Religious that language no distinction is made between tending, govern-ing, and guiding a flock and feeding it. What a wonderful thing it is to have such a Shepherd who is able to feed His sheep, namely, all the faithful, with His own Precious Body and Blood ! But God is not only our Shepherd ; He is also our companion and our friend, since this word shepherd is often used to des-ignate the idea of companionship and friendship. "How beautiful art thou, my love, how beautiful art thou" (Cant 4:1). It is significant that in addressing the souls of all who love Him, God should here make use of a word which is a derivative of the term used by the Psalmist when he refers to Him as his "Shepherd." And so by an extended use of the term shepherd we may refer to our Lord as someone whom we love and in whom we find our whole delight. The Lord is our Shepherd in the sense that it is in Him alone that we can find our whole delight. He alone is the sole object of our love: The Lord is my Shepherd because the guidance He exerts over me is the guid-ance of love and delight. He is Love in nature and essence. The Lord is my Shepherd in the sense that I am being ruled and governed by means of that everlasting love and delight which He is. The Shepherd here spoken of by'the Psalmist is none other than the King of love, and so the dominion He exercises over us is the dominion of love and love alone." God guides and governs us by mean of His love. "The Lo~:d is my Shepherd. I want for nothing." What can be lacking to him who is governed and guided by Love Itself? The Lord is my Shepherd in the sense that I have God Himself for my close com-panion and friend. From the day of my birth 'til the day of my death, this guide in the form of Love Incarnate will be my close companion and friend, so that no circumstance can arise in which His help and friendship will not be there to see me through everything I shall ever have to undergo. Having such a Shepherd we can all say, "I want nothing," that is to say, no circumstance will ever arise in our lives in which we shall suffer any sort of insufficiency; for we will always have what we need from this Divine Lover of our soul, this God who both created and re-deemed us. "I know mine," He tells us in the Gospel of St. John (10:15). He knows us better than we know ourselves, and no real want we can ever have will be overlooked by Him who has loved us from all eternity. There are times when we may think we need what this "Good Shepherd" sees we do not need, and which would not be 194 July, 1960 THE LORD IS MY SHEPHERD of any value for our eternal salvation. One thing we can be sure of, and that is with such a lover as God is, anything we really need to advance in our effort to get to know and love Him better we will most certainly have; and so we shall never be 'devoid of the good necessary for our progress along our journey to our heavenly home. The whole Bible has often been compared to a medicine chest ¯ in which may be found remedies suitable to every need the soul can have on its journey through time. And so, just as we think it nothing at all to rush over to the drug store to get something to soothe our bodily aches, so in like manner we should never be slow to turn to the pages of Holy Writ whenever we feel we need some words of help and consolation in the troubles and trials of this life. Our Lord is often referred to as a physician in the Scriptures. By this it is meant that we should use the words He speaks to us in them as a sort of medicine to apply to the ills of our souls. "Honor the Physician," we read in the Book of Ecclesiasticus (38:1). "Honor the Physician for the need thou hast of Him. For all healing is from God . The most high hath created medicines . . . and the wise man will not abhor them." Though these words refer to the medicines the doctor prescribes for the ills of our bodies, we know that in addition to the literal meaning of these words, there is also a spiritual and a mystical one. They also refer to that Heavenly Physician which our Lord is and the many remedies He has devised for the many ills of our souls. "The most high hath created medicines" in the form of the Church with her entire sacramental system; and so, "a wise man will not abhor them." At present, though, we intend to limit our consideration to the medicines to be found in the Sacred Scriptures and especially as these may be had in the words of the twenty-second psalm, and in many others as well; for in one of them we actually see the Psalmist call upon God as we do on an earthly doctor and say to Him, "Heal me, O Lord, and I shall be healed." These two words heal and healed are so rich in Hebrew that we can hardly realize the comfort they bring when read in the original, since besides the connotation of healing they are also a metaphor for comfort and consolation. When in the words of the Psalmist we ask God to "heal" us, we include the petition that we should be restored to that pristine felicity we all posses-sed before we fell into sin. We ask God that we should one day win back that same unmarred happiness Adam once possessed in Paradise and which the words of the twenty-second psalm 195 THE LORD IS MY SHEPHERD Review for Religious reawaken in our soul as often as the beauty of them comes to our mind: "The Lord is .my Shepherd; I shall not.want." The complete fulfillment of all that these words imply will take place after we have been completely healed of the effects of original sin and restored to the state of innocence Adam had before the Fall. "We shall not Want," because after this life is over all our desires shall be fulfilled and there will be nothing we have to have which God will not give us in the complete and perfect giving of Himself to us in the life to come. "We shall not want" because after we die God shall be all in all to us so that, having Him with all the fullness and completion in which we will then have Him, we shall .lack nothing to be eternally happy. God will then "spread a table" before us on which He will Himself be the food of our glorified state. For if even during this life "the Lord is our Shepherd," in the sense that it is in the possession of Him alone that we can find our true delight, what will it not be to have that same delight in Him when we shall become completely assimilated to all that He is in the life to come? If even on this earth we derive our whole satisfaction in the thought that we have God who is Love Itself for our companion and friend, what shall it not be for us to enjoy that companionship and friendship of His when we are where alone we can truly and fully partici-pate in it? And if even while we are on this earth we find i~ such a delight to be ruled and governed by Him who is Love Itself, what will it be when we shall have that guidance and governance in Heaven itself? "The Lord is my Shepherd." What a privilege it is to have God Himself to guide and conduct us through every vicissitude and event of this life ; for with such a guide, "even though I walk in the dark valley I fear no evil, for He guides me in the right paths." The Psalmist says that as long as he shall live he has nothing to fear, because it is the God of righteousness who con-ducts along the paths of His own righteousness, and that He does so for His name's sake, namely, for the sake of Jesus, since we could never have that original righteousness we once pos-sessed in Adam unless Christ offered Himself for us as a victim for our sins. And so it is for the sake of the sufferings of Christ that we are now able to tread those paths of righteousness that will lead us to the realms of unending bliss in Heaven. "And a path and a way shall be there," Isaiah tells us (35:8) "and it shall be called the holy way." Our Lord said He was that "holy way" when He said, "I am the Way." He is the right path of 196 J~tly, 1960 THE LORD IS MY SHEPHERD which this Psalmist speaks and along which he is being guided by God. No wonder he can say that, "even though I walk in the dark valley, I fear no evil, for you are at my side." For what shall we be afraid of when.we realize that He who both made and re-deemed us is constantly on the lookout for our every need, and He will permit nothing to happen to us which will not conduce to the greater good of our soul both in time and in eternity? "In .verdant pastures He gives me repose; beside restful waters He leads me." In these words the Psalmist wishes to point out God's tender compassion for the human race and the many comforts and consolations with which we are provided from the very first days of our existence until our last breath. "Show me," the soul says to her Belgved, "Show-me, O Thou whom my soul loveth, where Thou feedest, wh~re Thou liest in the midday" (Cant 1:6). Thh "repose" here spoken of is that of reclining on the bosom of Christ, mentioned in the Gospel of St. John (13:25), for the soul's rest in Christ is here compared to the pleasant and refreshing experience we have when we lie down on the tender grass on a hot summer day. Another signifi-cation for "repose" is the idea of being interchanged. "Repose" refers to that immingling of the soul with that of her beloved Lord by means of some extraordinary grace which makes of the two one; so that the "verdant pastures" are those exquisite de-lights the soul finds as she feels herself being drawn into the inmost essence of Him whom she loves--namely, the beauty and comeliness of Christ. The soul speaks of the pleasure she has in Christ as a sort of lying down on the young, fresh, and tender grass, in order to indicate the pleasing sensation which the rest she finds in Him procures for her. "Beside restful waters He leads me." These restful waters are the vast number of bless-ings we receive from God and which afford us so much consola-tion in the sorrows we have to bear. "He refreshes my soul." God "refreshes" the soul when by means of His grace it is re-stored to that pristine beauty it had before it fell into si.n, for the word "refresh" means to convert, to bring back, to restore, and to renew. Whenever we are being renewed in Christ, we are being, refreshed in soul and reconverted to God. The fullness of conversion will take place by means of that renewal, that res-toration, that complete conversion and refreshing of the heaven and earth spoken of in the Apocalypse of St. John (21:1), where-in he tells us that he saw a "new heaven and a new earth, for the first heaven and the first earth had passed away." Through 197 THE LORD IS MY SHEPHERD Re4)iew for Religious sin, Isaiah tells us (24:5), "the earth is infected by the in- .habi.tants thereof." And so the time will come when it will pass away and be recreated in Christ, so that at that time our souls will. be completely refreshed because of their being completely converted to God. At present our conversion is only partial; and so the refreshment of which this psalm speaks to us is not as perfect as we would desire it to be, since we still need many things which after we die we will no longer have to have in order to be perfectly and completely happy. It is only after this life is over that our soul will be completely refreshed with that refreshment and renewal in Christ of which this psalm speaks. "Even though I walk in the dark valley, I fear no evil." What is this "dark valley"? Literally, it is the valley of the shadow of death, which in Hebrew is used poetically for very thick darkness. When we read the Book of Job, we find this word shadow-of-death being used on five different occasions to denote what no other expressions convey. In order to express the contempt he had for the present life, Job says: "Let the day perish wherein I was born. Let the darkness and the shadow of death cover it" (3:3-4). On another occasion he character-izes our entire existence in this world as "a land of misery and darkness where the shadow of death dwelleth" (10:22). In the third verse of the twenty-eighth chapter, he again makes use of the same word in order to indicate that our whole life is lived in death's shadow and that we will never cease to be freed from its image until we are out of this world. And the Psalmist speaks of walking in the valley of the shadow of death, because as long as we live we are never free from the fear of our having to undergo the penalties we have to pay for the sin of our first parents. We walk in the valley of the shadow of death, because as long as we live we can never be free from the necessity of dying; and the thought of our death haunts us from the cradle to the grave. We are said to be walking in the valley of the shadow of death because we always live with its image before our eyes, since there is nothing we can see that will not some day have an end. As long as we live we walk, as it were, in the shadow of death, in that the calamities and miseries of life which will last as long as we will, are a sort of image of death, since they prepare us for its approach when the time will come for us to leave this vale of tears. And yet the Psalmist says- and we should all say with him: "Even though I walk in the dark valley -- the valley of the shadow of death -- I fear no evil ; for 198 July, 1960 THE LORD IS MY SHEPHERD You are at my side." The Psalmist tells us that we have nothing to fear from death, because Christ has removed its sting. "He suffered death," St. Paul tells, us, "that He might by God's gracious bounty experience the throes of death for the sake of every human being . . . that through death He might destroy him who had control over death; that is, the devil, and deliver those whom throughout their lives the fear of death held in bondage" (Heb 2:9-15). "I will deliver them out of the hand of death," our Lord tells us through the words of Osee. "0 death, I will be thy death; 0 hell, I will be thy bite." The Psalmist knew this; and that is why he says, "Even though I walk in the dark valley, I fear no evil." He knew that Christ would one day die and that by means of His own sacred death we would be freed from the bondage of death, so that even though we die, yet we shall live forever that life He merited for us by all He underwent for our sake. "I fear no evil," we say to God, "for you are at my side." We are not afraid of anything that can happen to us in this life, in-cluding death itself, because we are assured by the words of this psalm that in everything we have to go through, God will assist us by His divine aid, and we will always find ourselves upheld by Him in a manner too marvelous to comprehend. "When thou shalt pass through the waters," that is, the trials and afflic-tions of this life, including the agony of dying, "I will be with thee," our Lord says to us in words we can no more question than we can question our own existence. "When thou _.shalt walk in the fire, thou shalt not be burnt: and the flames shall not burn thee" (Is 43:2). With this divine aid of God Himself before his miffd's eye, no wonder the Psalmist was able to say: "Even though I walk in the dark valley, I fear no evil." For what is there anyone can fear when he is given the strength to trust God in those most agonizing moments of his life when his soul will be wrenched from the flesh of which it formed such a close com-panionship all the time it was in the body? What can unduly alarm him who is not unduly frightened by what so many dread ? Christ has destroyed death's terrors, and so it is now nothing more than a sleep from which we will one day awake as gently as we rise up every morning from our previous night's rest. And so, if we are afraid to die, we should also be afraid to go to sleep every night as well. If we fear God with the filial and re-verential fear He wants to be feared with, we will not have to fear anything else--death included. 199 The Brothers' Vocation as a Natural Ideal Robert D. Cihlar, S.J. yOUTH is idealistic. Whatever appeals to it as the greater good, that it will seek. It will seek it with a determination seldom found in later life. The child's changing ideas of what it wants to be when it "grows up" is a simple confirmation of this fact. At one time it aspires to be a fireman, at another a doctor, and so on. The desire changes with the appreciation of the good to be attained- one's own personal good. The child is led, without knowing the meaning of the word, by an ideal. The ideal not o.nly fires the imagination but it must also be somethin$ within reach of the abilities a man knows are his. A child does not fully realize its limitations. As a consequence it aspires to things far above its present capabilities. For the adult and the young man,. however, the ideal must be something which is possible--and possible through one's own efforts, tal-ents, and opportunities. An ideal must be capable of satisfying a man's sense of personal worth. It must also be achievable by this man. He must be able to see himself as realizing this ideal. People he knows, others he has read about have reached this goal; why not he? Often, not fully appreciating his own limitations, he will, like the child, aspire to things which are not for him. As realization comes, so the ideal changes or deepens. For the time being, how-ever, the mere possession of an ideal is enough to cause him to strive for it. It is not difficult to see how the makings of an ideal ar~ to be found in the married state. It takes a little more discernment to find them in the other vocations; and perhaps this is the reason, naturally speaking, why most people find their vocation in marriage. To be looked up to, even in the small circle of the family, to be the head of that family, to be needed, to be loved and to love, all these satisfy a man's sense of personal worth. The fact that others have failed in this state does not deter him Brother Robert D. Cihlar is stationed at West Baden College, West Baden Springs, Indiana. 200 THE BROTHERS' VOCATION nor make it less available. Rather he is all the more convinced, because he possesses an ideal, that his case will be different. Now let us take up a comparison in religious life also based upon the supposition of the ideal as given above. The priesthood at one time or another seems to appeal to most Catholic boys. They are attracted by the reverence shown the priesthood, and this in turn gives them an appreciation of its dignity. They see themselves invested with this dignity, receiving the reverence now accorded to another. They see themselves at the altar, in the confessional, at the bedside of the sick and dyfng. Their sense of personal worth is satisfied, and they know that the goal is achievable because others have made it. Their efforts could bring them there. We have present then in the priesthood two of the elements which go to make up an ideal. This in turn:,Ldepending on the intensity of the desire, becomes a motivating force to (1) prayer, leading to a more obvious cooperation with grace; (2) reading, leading to a greater knowledge of the true meaning of the priest-hood; and (3) a greater application to study, since scholastic ability is necessary. One thing .leads gradually to another. A vocation does not appear all at once but comes, like the dawn; gradually. No one of these is sufficient in itself. Most x~ocations, however, can be traced back to the development of the ideal. Vocations to the pries.thood are more plentiful beca.use they follow the pattern and contain the essentials of an ideal. It .is not so, however, in the case of the lay brother. Public opinion, and consequently the general opinion of youth, is against such a vocation. It is looked down upon simply (and mainly) because it lacks those two motivationally essential parts of an ideal. A young man cannot imagine himself in the position of one who is looked down upon, who possesses in the eyes of the ldity, and often the clergy, no natural worth or dignity. Why is this? Why must there be a lack of this natural value in this way of life? Why must the motivation for accepting such a vocation be only and solely supernatural?. Obviously this is delicate ~round on which it behooves one to tread ever so lightly, if it is to be trod at all. But it is not my intention in any way to minimize the supernatural motive. A vocation without such is no vocation at all. Nor do I wish to say that it is of lesser importance, for even that which I choose to call natural motivation is in reality an action of grace building on nature. It is sometimes true that the natural motivation is 201 ROBERT D. CIHLAR Review for Religious the more obvious of the two, but in the course of, let us say, the preparation for the priesthood, grace builds on that natural motive to such an extent that the supernatural motive becomes the first consideration. My contention, therefore, is that both natural and supernatural motivation, though not of equal im-portance, are of equal necessity, simply because we are human beings. With this explanation, let us try for a subjective viewpoint of what a young man sees when he looks at the life of the lay brother. Perhaps from such a viewpoint we shall catch some hint of the defects in the presentation of this vocation and the possible errors in our thinking concerning it. Undoubtedly the greatest deterent to a young man is the prevalent attitude among the laity, and some clergy, that the brothers' life is a demeaning of self. They feel that the brother is an admitted failure--or becomes such whe~ he becomes a brother. It is rather hard to dislodge the idea that the lay brother is one who "could not" become a priest because of inferior mental ability or some other defect. Popular Catholic literature and various hagiographers of the past have contributed to this idea. The humility of some saints has been demonstrated by their wishing to be with the brothers or work with them (mean-ing to demean themselves). Among present-day Catholic books the Mass of Brother Michael, though a romantic and enter-taining story, is an example of extremely poor propaganda material. Yet it is from such weakly representative literature that attitudes are formed, and once having formed become tra-ditional. In short, the persistent idea is that a man who becomes a lay brother is exceptional, in either his holiness or his ignor- . ance. It is not a vocation "possible" to the average man because it offends his sense of personal worth. It is within reach of his abilities, but it is also often beneath them. It therefore does not fulfill the conditions of the ideal, in the natural order, as ex-pressed above. This idea poses a very thorny problem, but a problem which must be solved if the numbers of the brothers are to increase. A change is evidently necessary in our thinking--and actions-for the mass of tradition is against the brother. The Church, from earliest times, has made use of the principle of adaptation; and adaptation to the times and their needs is the thing to be considered. 202 July, 1960 THE BROTHERS' VOCATION Tradition dating from the Middle Ages has assigned the brothers' vocation to the uneducated and lower classes who, wishing to serve God more perfectly, seek this perfdction in the religious life. Now, going farther back to the natal days of monasticism, we find that this was not true then. The early "Fathers" were not Fathers at all, but in their manner of living the equivalent of the latter-day brother. They engaged in manual labor, meditation, penance, and so forth, but were seldom if ever ordained priests. Necessity, among which was an ever-widening ministry in the monastic groups, brought about the inclusion of priests in their ranks. As the accent on the ministry grew, 'grad-ually the bulk of membership became priestly. Men of education, since educated men were the exceptioh, were directed to the priesthood. Those without education could not hope to become priests ; but, still wishing to become rel!~ious, they were directed to the life of the lay brother. This insistence upon educated men for the priesthood was brought about as part of the much needed reform of the clergy at the time of the Reformation. It also, as a side result, brought about a complete reversal of the original scheme of monasticism; or at least it was the culmination of a reversal that had been taking place for some centuries. However, considering modern' ~i~nes we find the educational picture itself reversed (at least in most ~vestern countries) and the illiterate man becomes the exception. In the Unite'd States, for example, the major portion of the population has completed at least a high school education; and the years since the Second World War find more and more high school graduates going on to college. Superimpose this picture upon that of the time of the Reformation, and a natural explanation will appear for the decrease in brothers' vocations. However, it is only a natural explanation. This does not necessarily mean that God is calling fewer young men to His service as brothers. It does mean that these men, better educated and better qualified, no longer con-sider this vocation as an ideal or even an alternative, which it much more readily was considered a few centuries ago. The brothers' vocation offers them too little in the way of a sense of personal worth. Tell me that the reason for this is a lack of supernatural insight and I will readily admit that this is true. In the order of grace the brothers' vocation has both great dignity and value. But the young man of today, unfortunately, has a much more sophisticated attitude toward life and greater cultural advan- 203 ROBERT D. CIHLAR Review for Religious rages without the balance of living in an age of faith which would have fostered this insight. This is a fact, and we have to adapt ourselves and our methods to it. It need not be without its own peculiar blessing. We are, after all, instruments which God uses. We commit a heresy of sorts if we expect His grace alone to do the job of foster-ing vocations. We must be prepared to offer candidates opportuni-ties in their work for God which are suited to their greater educa-tion and better-develo.ped abilities. Certainly in the congregations of teaching brothers provision is made for this in the various ad-ministrative and educational aspects of school life. The boys see this and respect it. The primary concern here, however, is with those mixed orders or congregations composed of priests and lay brothers. Here the brothers' duties as a rule are menial as well as manual. If, for example, a brother is qualified by his talents and/or education to work in posts of considerable trust, dignitY, and even title, why should they not be given to them. Such posts as treasurer, registrar, superintendent of buildings and gro.unds, promotion, public relations, library, and so forth, occur as possibilities. I am sure there are many others. Given these posts, they should also be delegated enough authority to act freely in them. I might even say that should a brother be discovered to have talents in these lines .and.not be qualified by education, such education should be provided. All things being equal, there is really nothing that a priest does which cannot be done by a brother except in ,-the direct area of the ministry. I certainly do not wish to advocate the idea that the brotherhood is equal to the priesthood; but I do hold that in his capabilities he is often equal to and sometimes better than the priest. When this is so, prescinding from personalities and persons, should he not be allowed to fully employ these capabilities for God and for the benefit of those who would see him and get to know him? If we want to get brothers who are well-qualified in their lines, do we not also have the duty to God to make the best use of the men He sends us, even to the extent of. demonstrating their qualities to others as a means of influencing them? The introduction of the idea of example as influence pre-sents another aspect in the matter of vocations. Seeing is believing. With brothers openly shown in positions of responsi-bility, an acknowledgment of their abilities is forced upon the beholder. Association will gradually accord a greater respect, provided of course the man conducts himself as one worthy of 204 July, 1960 THE BROTHERS' VOCATION respect. Respect accorded in and out of the order or congrega-tion ought gradually to influence or raise the calling, from the natural viewp5int, to conform with the principles of the ideal. In effect, what I would maintain is that there is a need for a greater "going in their door to bring them out ours." But first, of course, there must also be a change in attitude from within the order or congregation itself, or more precisely, among the members of the order or congregation. It is axiomatic that young men have a sixth sense in de-tecting the defects of their teachers or superiors. It is at times disconcerting to have them expose our weakest points. Though we might all profess a great reverence and esteem for the brothers, too few of us really feel it. Too often, in a rare and honest moment, we find the prevailing attitude toward the brothers in ourselves. We have only a notional knowledge as opposed to a real conviction. This is readily detected and carried over to the students and is reproduced in them. A patronizing, condescending attitude, even one of pity, obliterates the rosy picture we would like to paint; and the student sees right through it. He sees, often more clearly than we, the idea of inequality, of superior and inferior, master and servant. And we should not be surprised that he does not find this attractive. Why is this? Is it possibly because the social attitude has evolved in contradistinction to our own at home? That is, do we in practice have a social attitude toward the brothers which does not correspond to what we hold for society in general? Is this contradiction at home possibly one o~ the reasons that we, who are exteriorly champions of this new social attitude, are not so readily accepted as its champions? Undoubtedly there must be a hierarchy of superiors and subjects for the preserva-tion of good order. This is a pure sociological fact. However, it is not necessary that there be superior and inferior on the social level in religious orders or congregations, which finds its equivalent in the caste system. We maintain the "fiction" of all being equally members of the order or congregation; but this is true only as regards spiritual matters. Actually it works out to the maxim that some are more equal than others as far as temporalities are concerned. If, for instance, the priests are allowed something, the equivalent to the brothers must be less good, and so on right down the line. This spells out to the laity what they assume is our real attitude. 205 ROBERT D. CIHLAR The purpose of pointing up these defects is most certainly not an attempt to antagonize. It is merely to point out things in our actions which negate our words, thereby withdrawing from this vocation some of the sense of personal worth. A prospect of such things, contained in the acceptance of a broth-er's vocation, cannot help but prove repugnant to the young men we would like to gain, for they both sense and see them. Con-sidering the society and cultural background in which they live, it is the only natural conclusion they can come to. We stand convicted by the principles we advocate and the profession we make. We ourselves are not without guilt in this lack of an "ideal" in the life of the brother. We seem to expect almost over-whelming actions of grace in the face of obstacles we have helped to erect, and it is unjust to do so. In becoming a brother, a young man today must surrender much more than did his predecessor of a few centuries ago. We have no ~-ight to expect miracles of grace. Very few Pauls have been thrown from their horses. There are no immediate conclusions this writer can come to or any pat solutions he can offer as regards these problems. Such, as a matter of fact, is not his aim. His aim is rather to raise a doubt in the minds of those who read this, to provoke discussion, to call attention to the possibility of error in our present thinking. As I have mentioned before, there is no intention of min-imizing the necessity of supernatural motivation, of the need of prayer and grace in the fostering of vocations. But I am deeply convinced that we have been seriously mistaken in not providing a so-called natural motivation to accompany it. When, together with the action of grace, we have provided the mak-ings of an ideal, then men will not be lacking who will wish to follow it. Problems of the Late Vocation David B. Wadhams, IF A MAN around thirty decides to begin studying for the priesthood, he is beginning a bold undertaking which entails the hazards, though not the romance, of real adventure. The difficulties he will face will not be those encountered by the man of action, but problems he will have in abundance. These problems are perhaps no more serious than those of his younger confreres in the seminary; but they have a complexity and an urgency which make them special, requiring special considera-tion. These problems must be faced if the man is to persevere; they must be solved if he is to be a happy and efficient priest. Religious congregations now seem more willing then ever before to accept older candidates who are qualified, and the religious life increases the problems the older man must face. How does an older man adjust to community life, the rule, the vows? How does he meet the demands of fraternal charity, surrounded as he is by men younger by ten or fifteen years and presumably more resilient psychically? Will his years in the seminary be a loss if he does not persevere? Is he not just burying himself there, during that crucial period when other men are carving out careers? What if he should fail? The problems are not limited to the older man himself; religious superiors must also face special problems in the case of older religious seminarians. Should they be given any sort of ~pecial consideration or exemption from ordinary seminary and religious discipline? Should they be given greater responsibili-ties because of the experience they bring with them to the seminary? Like superiors, spiritual directors also find that the presence of older seminarians is not without its perplexities. Should they be given more or less direction than the younger men? How should the direction of the older seminarian differ from that of the younger seminarian? Why does it seem so dif-ficult at times to make contact with the older seminarians? Mr. David B. Wadhams is presently studying theology at Marist College, 3875 Harewood Road, N. E., Washington 17, D. C. 207 DAVID B. WADHAMS Review ]or Religious The range and number of such difficulties could be extended indefinitely, but it will be sufficient here to limit consideration of the matter to five points where special difficulties would seem to be present for the older seminarian: (1) the older seminar-ian's special need for patience and humility; (2) his impatience with "unbusinesslike" administrative procedure; (3) his im-patience with superiors and directors; (4) his chafing at being classed with younger men; and (5) his nostalgia, more or less prolonged, for the lay state. The Need for Patience and Humility It seems very likely that special dispositions of Divine Providence are to be seen when a man of around the age of thirty becomes a seminarian. However deep the consolation may be for the older man in this thought (and it is a considera-tion that he must keep uppermost in his mind), yet it must also be realized that this very ordering of things by Divine Providence also entails a special exercise of patience and of humility--the patience and the humility of the old man on the bench with younger students. If this lesson of patience in the practice of humility is not learned, he will not be able to persevere. Of course, all seminarians must learn these virtues; and all of them haveindeed ample opportunity to practice them. But a younger man who knows that his priestly life will begin at, say, twenty-seven has the impatience of youthful impetuosity to tame. On the other hand, the older seminarian has the gnaw-ing discomfort of knowing that he must begin a life at forty. Nor is it much consolation to him when a bright-eyed funda-mentalist slaps him on the shoulder and says, "That's all right, Dad, life begins at forty!" This truism soon fails to elicit any but the feeblest enthusiasm in the older man. This general situation forms a sort of background against which the entire life of the older seminarian must be enacted; life, he knows, is short, and his own, despite his age, has not yet really begun. However manfully he may struggle to be patient and to overcome the sense of frustration and unrest that flows from such a situation, his general background of impatience cannot help but be increased by more specific difficulties which he encounters. 208 July, 1960 LATE VOCATION Impatience with the "Unbusinesslike" For the sake of concreteness, assume that a man comes to a religiousinstitute after ten years as a minor executive in the sales department of some large corporation. After an initial period in the religious life of great good will and satisfaction, he may begin to find himself becoming impatient with what he considers to be the "unbusinesslike" and "unrealistic" opera-tional methods of the seminary. He is told that he should bring suggestions and complaints to his superiors during regular interviews known as adminis-trative counseling. But he finds that his suggestions for improve-ment are met with aloofness and subsequently may be ignored. He may find the cordiality of his superiors somewhat strained and entirely different from the warm spontaneity of office good humor: The happy camaraderie of the old days in business seems to radiate friendliness and mutual good-will in contrast to the remote politeness of this administrative consulation. He finds, in short, that businesslike office methods may not always be found in religious congregationg; and that established cus-toms, even undesirable ones, have a tendency to cling. He may .be shocked that buildings and equipment have been allowed to ~leteriorate because of improper delegation of responsibility in maintaining them, or because of what~ he considers a misdirected cult of poverty. After years spent in surroundings presentable, if not luxurious, he may find cracked and peeling paint in sleeping rooms and officeg, together with ancient furniture, serviceable perhaps, but piteously unappealing to the eye. Administrative-duties may be relegated to a single over-worked lay brother who has to manage a coinplicated acc0unting system with machines years beyond their prime. "Duplicating equipment may be gently awry, p~'oducing legible but~scr.atchy copy. Cash accountihg may be quite nonchalarit. Public relations techniques may be hopelessly mismanaged or totally nonexistent. The man may tend to exaggerate these deficiencies as time goes on, and his itch to rearrange things increases. Why-don't they call someone in for an audit? Why must certain precious ma-chines be available for the indiscriminate and uncontrolled use of fifty people? Why does fresh paint seem incompatible with poverty- surely the walls were freshly painted once? If on the other hand he find~ himself in a congregation whose progressive foresight has placed men of vision in positions '209 DAVID B. WADHAMS Review for Religious of authority, the subject will surely find some evidences of inefficiency. The ease with which a man finds matter for criti-cism is a match for the most progressive system. Perhaps the very businesslike character of the place will strike him as out of place. A man's past will stand him in good stead when he becomes a religious; but the stresses and strains which this life imposes will affect him in those areas where he is mos~ vul-nerable- the sphere of his accumulated treasury of general know-how. Superiors and Spiritual Directors Then, too, the vow of obedience has a peculiar democratizing effect. Along with his deep respect for the office of superior, the subject realizes that both are bound by the same ties. The superior, no less than he, is directly subject to the authority of those above him; and this authority is just as stringent in its demands of obedience. Back in the office, the former senior accountant or advertising man saw his superior in a greatly privileged position within the circle of major executives. He was conscious of a degree of separation measured in terms of seniority and yearly income. Now he finds himself in the religious life where his superior, though he exerts the same authority as his former employer, may be a near contemporary, sleeping just down the hall, and using the same bath. The older seminarian realizes, to be sure, that the motive of his religious obedience is a supernatural one; but, being flesh and blood, in certain cases he cannot help but experience a sense of somewhat dis-mayed surprise at a superior-subject relationship that on the natural level may be so different from his previous relations with authority in the business and commercial world. Another problem for the older seminarian may be spiritual direction. He may find that he has difficulty "opening up." This will be especially so if his director is a younger man, or if he considers his director can have no comprehension of his char-acter. Suppose, for example, that the director is a younger man, that he entered religion on the completion of high school, and that he has had relatively little experience except in the direc-tion of seminarians. In such a case the older seminarian may find it difficult to talk about anything more dangerous than the weather, since he is aware of the considerable difference in background between himself and his director. This and similar cases may cause real difficulties in communication; the difficul-ties will be overcome only if the older seminarian recalls that 210 July, 1960 LATE VOCATION the same Providence which placed him in the seminary has also given him his superiors and directors. Armed with this con-sideration he must then put complete trust in his director, even if he finds it costs him dearly in wounded pride. As has been stated above, he has a special lesson in humility to learn. As a matter of fact, of course, younger directors can be quite satisfactory. Being aware of their relative inexperience, they tend to exercise great prudence in applying theological principles to concrete cases. Moreover, since many problems are solved by the mere telling, the seminarian should be quite con-tent if be can find a man to whom he can talk freely. Relations with the Younger Seminarians Probably the greatest trial which the older seminarian must undergo is being in a class of much younger men. Many institutes have a minor seminary to which they will send the older candidate for a year or so to give him some Latin and to observe him before sending him to the novitiate. The age dif-ference at this level is so great that he will usually be allowed certain privileges to make this period of adjustment easier. At the novitiate, however, he is considered for all practical pur-poses the contemporary of his fellow novices. Here the strict observance of the exterior prescriptions of the rule will place a heavy burden on a man who has enjoyed years of independ-ence. If, for example, he has been a heavy smoker for ten years or so and if he must observe a no-smoking rule, the damage to his good disposition will perhaps be compensated for in a cor-responding growth in character; but the sacrifice is sure to be severe--more so than for younger smokers. After leaving the novitiate where spiritual consolations and graces may have made the way easier for him, the older man' must still face years of study where the difference in age is no less than it was in the novitiate. These years of living with younger men un-questionably present a strain for his vocation; they will, how-ever, if properly met with patience and humility, give him his greatest opportunity for growth in emotional stability and for progress in the spiritual life. Most younger seminarians show brightness and intelligence in their speech and behavior. But at times this basie intelligence is accompanied by the thoughtlessness of immaturity. Many left their homes in middle adolescence; and sometimes their deport-ment tends to remain at the adolescent level, especially since 211 DAVID B. WADHAMS Review for Religion,s no one is constantly correcting them. This lack of maturity will be vexing for the older man, who is only too prone to see in the gaucherie of a few what he may tend to think of as the general boorishness of a class. Young men, for example, have an ex-tremely cavalier way of treating furniture. ,And if the older seminarian has spent the better part of three or four m~nths recovering and reupholstering the armchairs in the recreation room, he' has to swallow hard and bite his lip to keep from shouting at some young philosopher, blithely and quite uncon-sciously wiping'chocolate-covered fingers on the back of a newly covered chair, ¯ The older man must be careful in conversation too. His younger confreies will usually have no more than a ~udimentary background in the fields of non-religious knowledge.-Discussions of politics, art, the theater, economics, literature, all tend to be somewhat superficial. The younger man may often show a quick theoretical perception, yet he may lack sufficient critical discern-ment. Because of this the older man may find himself exercising an air of intellectual superiority and condescendingly needling his companions for their lack of sophistication. As one young seminarian has put it: "The older men ought to stop and think now and then that they have no monopoly on ideas. They could at least listen, even if they disagree." :o. In the midst of'such difficulties the older seminarian could well reflect that if he sometimes finds it difficult to be with the younger men, surely they too find his company occasionally try-ing. If he has passed through the fiery trials of the crucial years between twenty and thirty, his very scars should remind him that seminary life is not always easy for the young men who hunger for action and the exercise of their ministerial labors. Let him think back upon what he was doing at their age; the contrast should fill him with the desire for patience and for-bearance. If he was in the service, his amazement will be com-plete that fifty or more young men can .live together cheerfully, peacefully sharing a life of work, study, prayer, and play. oIn the service, as h~ knows, men behaved quite differently; by contrast, the charity of seminarians clearly shows the effect of supernatural grace. He should reflect maturely that if he is annoyed at little gaucheries and breaches of etiquette, some thoughtlessness and lack of discipline, he will never find more serious faults; for however much he may see of thoughtlessness in the seminary, he will encounter no deliberate malice. Indeed, 212 July, 1960 LATE VOCATION one of his greatest sufferings may be his anguish that he ~cannot accept the small shortcomings of others with greater grace and equanimity. Nostalgia for the Lay State During the first two or three years of his training the older man may be subject to a fierce nostalgia for the lay state. Just as the Jews hungered for the delights of their former, life in Egypt, the older seminarian may sometimes be seriously tempted to think of his life "in the world" as much more useful and vital. This feeling will be all the stronger in the man of great vitality. At times all the reasoning that brought him to his priestly studies will become darkened and submerged. He will forget that one great reason for his having left everything behind was a dissatisfaction with what he was doing. He may begin to chafe at certain restrictions, desiring freedom from the restraint of the seminary rule. What he begins to miss is the habitual adult independence he has always known. Sometimes he will think: "I am too fiercely independent; I am not tem-peramentally suited to the regular life; these habits of inde-pendence are ingrained." As serious as this temptation may be, it will tend to dis-appear as his security in his vocation grows; and in most cases it will not be a source of great anxiety after the~pronouncement of perpetual vows. The nostalgia for the lay state is one temp-tation which .can best be handled in spiritual direction. The subject should regard it as a serious temptation and conscien-tiously follow the course his director prescribes for him. Once a man finds himself in the major seminary of a religious con-gregation, he can rest in complete confidence as to his choice of a state in life. He has chosen by heeding the call; whether he should continue is for his superiors and spiritual :directors to decide. The cool and firm acceptance of this fact will save. the man the added anguish of continually doubting his vocation when the temptation arises to return to his former state of life. Conclusion The older seminarian must train himself to face his trials and difficulties peacefully and tranquilly. His age may indeed tend to make him less flexible in certain respects; he will be less subject to "formation," more set in his attitudes and out-look on life. But this very situation may also be an advantage. If he is mentally awake, he will be at the very., peak of his learning powers. Years of training in judgment will compensate 213 DAVID B. WADHAMS for any alleged diminution of learning powers said to begin after full adulthood is reached. Although the older seminarian may be tempted to think that his best years are being wasted in the seminary, he should remember that, just because he is older, he will see more deeply into the problems of philosophy and theology and that he will draw from them a greater intel-lectual enrichment and practical value. Finally, there are two general attitudes that will greatly .help an older man along in his seminary life. The two attitudes, one natural, the other supernatural, are so diverse as to be almost incongruous when juxtaposed together. Yet the two can work together to ease the trials of seminary life for him. The first attitude is that of a sense of humor. The man who finds his own idiosyncrasies laughable has a safety valve which he will need to use frequently. Since he is constantly confronted with human foibles, especially his own, it is far better to laugh at them with hearty, tolerant, and loving amusement than to dwell on them as consant pricks to pride and self-esteem. The second attitude is one that has been hinted at above; it is a complete trust in Divine Providence. Whatever can be said on the human level of religious life, there is never any waste in the management of things by the fatherly hand of God. The years the older seminarian spent "in the world" as well as the protracted time spent in seminary life before ordination are not useless but completely functional from the viewpoint of the Father who has counted even the hairs of our head. In this sense there is no such thing as a late vocation; the call came and was answered at the time chosen by Divine Wisdom. In this con-nection it will assist the older seminarian to reflect and meditate upon the role of late vocations in the history of the Church; it is not mere fancy to say that without late vocations the entire history of the Church would assume a different cast and com-plexion. Remove, for instance, the three late vocations of Ambrose, Augustine, and Loyola from the history of the Church and consider the difference the removal would make in the course of the Church's history. Indeed it would seem safe to say that of the confessor saints who lived before modern times, a large part of them, if not the majority, were what are called today late vocations. Having seen the finger of Providence with regard to late vocations in the history of the Church, the older sem-inarian will be able to draw therefrom a greater trust in that same Providence with regard to his own late vocation. 214 Is Religious Disobedience Always a Sin? Joseph J. Farraher, S.J. THE CONSTITUTIONS of most religious institutes state explicitly that they do not bind under pain of s{n, even venial sin, except where the vow of obedience is explicitly invoked, or where they determine the matter of the other vows. Most also state explicitly, or at least imply, that the same holds for orders of superiors. Why then do some spiritual writers imply otherwise? For example, Father Cotel in the Catechism of the Vows, says: One sins against the virtue of obedience when one does not carry out a formal order of a legitimate superior. If an order of a superior only recalls an obligation of rule or a com-mandment of God or of the Church, failure to observe it is not a fault against the special virtue of obedience. Such conduct often involves a sin against another virtue.1 In a footnote he adds: According to very famous theologians (St. Thomas, Suarez and others) a simple act of disobedience does not constitute a sin against the special virtue of obedience, but it contains nearly always one or more sins against other virtues.2 And in a later section, he says: Unless the Constitutions determine otherwise, simple injunctions of superiors, commands which are not. made in virtue of the vow, do not always oblige under pain of sin. If the superior formally commands a particular act not determined by the Constitutions, but in conformity with them, it is our opinion that disobedience is always sinful.:~ Again he adds a footnote: "Some thhologians seem ho~v-ever to admit the contrary:''4 And Father Kirsch in his Spi~'itual Di~'ection of Siste'rs under the heading "Sins against the Virtue of Obedience" says: "A religious offends against the virtue of obedience by disobey- 'Peter Cotel, S.J., and Emile Jombart, S.J., Catechis~n of the Vows (New York: Benziger, 1945), pp. 83-84. ~Ibid. ~Ibid., p. 85. ~Ibid. The Reverend Joseph J. Farraher is stationed at Alma College, Los Gatos, California 215 JOSEPH J', FARRAHER Review for Religious ing without reason, the usual commands, regulations, counsels and wishes of the superiors.''5 How can these statements be reconciled with the explicit statement of the constitutions of most religious institutes that fione of the rules or orders of superiors bind under pain of sin unless they explicitly invoke the vow? First of all, Father Kirsch and Father Cotel's Catechism imply that there could be a sin against the virtue of obedience as distinct from the vow of obedience. In this matter, wh usually think of the Fourth Commandment as commanding obedience to all legitimate superiors. Are not religious superiors legitimate superiors? However, the Fourth Commandment commands us to obey all legitimate superiors according to their authority. For ex-ample, children are obliged to obey their parents in all things, except where there is sin, and except in the choice of a state of life: marriage or the religious life. In this last the parents have no authority, and therefore there is no sin of disobedience if children disobey their parents in their choice of life. What is the source of the authority i~f religious superiors to give commands which would be binding under pain of sin by the virtue of obedience? It is not from the natural law, since religious communities are not natural societies, but rather conventional, that is, they are formed by the mutual agreement of the members. Therefore, if there is authority in religious superiors, it will be according to the form under which the in-stitute was organized. But most modern religious institutes (and even some ancient ones) state in their constitutions that. orders of superiors will bind under pain of sin only when they command explicitly in virtue of the vow of obedience. Therefore, there is here no source of authority to command under pain of sin apart from invoking the vow. But some authors, even when they admit that disobedience would not be a sin against the virtue of obedience (which even Cotel seems grudgingly to admit in a later passage), still insist that it almost always involves a sin against some other virtue.6 This brings up the question, certainly a theoretical one but one with very important practical applications, of whether or not a positive imperfection is a venial sin. By a positive imper-fection is meant the deliberate choice of a less perfect action, 5Felix M. Kirsch, O.F.M.Cap., The Spiritual Direction of Sisters (New York: Benziger, 1930), pp. 483-84. 6Cotel, op. cir., pp. 86-87. 216 J~dy, 1960 RELIGIOUS DISOBEDIENCE or the deliberate omission of the better action. For example, I realize that it would be better for me to make a visit to the Blessed Sacrament at this. time; but I deliberately decide not to do so, with no question of the alternative being a sin in itself-- perhaps to continue reading a book. Some theologians have held that every such positive imperfection would be a venial sin. They base their argument on the principle that we are obliged to seek our last end in the best way possible. But this contradicts the opinion of the majority of theologians. We are certainly obliged to seek our last end, but not necessarily in the best way possible. And it seems to me that we have a very strong argument from Holy Scripture itself, in several places, that it is not sinful to choose the less perfect. The most explicit example, I think, is in St. Paul's First Epistle to the Corinthians, in the seventh chapter, where he is talking about virginity and marriage. In verses seven and eight, he says: "I would that all men were even as myself [the im-plication is: virginal].; but everyone hath his proper gift from God: one after this manner, and another after that. But I say to the unmarried and. to the widows: it is good for them if they continue, even as I." And later in the same chapter: "Now con-cerning virgins, I have no commandment of the Lord, but I give counsel, as having obtained mercy of the Lord to be faithful. I think therefore that this is good for the present necessity : that it is good for a man so to be. Art thou bound to a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife. But if thou take a wife, thou hast not sinned. And if a virgin marry, she hath not sinned" (vv. 25ff.). And still a little further on, where St. Paul is talking about a father giving his daughter in marriage: "Therefore, both he that giveth his virgin in marriage doth well: and he that giveth her not doth better" (v. 38). Is not St. Paul saying explicitly here that while it is better to remain virginal, nevertheless it is not a sin to marry? This certainly is the choice between the better and the less good. And he does not qualify it by saying that if one cannot do the better, it is all right to do the less good. He simply gives a comparison: that for the same man, it is better if he does not marry, but it is good if he does, and he does not sin in marrying. So, this is at least one example where deliberately choosing the lesser good is 217 JOSEPH J. FARRAHER Review for Religious not a sin: which proves that the universal statement to the contrary is false. But some adversaries answer: At least to disobey a rule or order of superiors would almost always be a sin because it will involve a bad motive. They give as examples, that it will be done out of laziness or sensuality or human respect. For this, Father Gerald Kelly, S.J., has a good answer in his book on Guidance for Religious (pp. 258-59).7 He is talking about the obligation of daily morning and evening prayers; but, as he himself says, it applies also to the obligation of rules: They would say (i.e., those holding for sin): "Theoretically there is no obligation to pray every day: but in practice there is usually a sin in the omission of these prayers, because when daily prayers are omitted without a sufficient reason this is often due to a small fault of laziness, sensuality, or human respect." This formula, or a somewhat similar one, is sponsored by eminent theologians; and catechists who wish to follow it in explaining the duty of praying are certainly justified in doing so. But I would not recommend it. I find it confusing. It says, on the one hand, that daily prayers are not of obligation, yet on the other, it demands a sufficient reason under pain of sin for omitting them. This seems to beg the entire question; for if there is no obligation to say daily prayers, why should a reason be required under pain of sin for omitting them? As for the statement that failure to say these prayers could be a sin of laziness, it seems to ignore completely the distinction between imperfection and venial sin. [In a footnote at this point, Fr. Kelly admits that those who hold that every positive im-perfection is a venial sin would logically hold this doctrine.] Laziness is not a sin in the strict sense; it is an inordinate disposition or tendency, and it becomes sinful only when it leads to the neglect of some duty binding under pain of sin. In other words, laziness is an imperfection when it induces one to act against a counsel (for instance, to break a rule which does not bind under pain of sin), and it is a sin when it leads one to violate a precept (for instance, to miss Sunday Mass in whole or in part). And what I have said of laziness is similarly true of such things as sensuality and human respect. According to this doctrine of Father Kelly, if a person de-liberately violates a rule or ordination of superiors, because it is easier not to do the thing ordered, for love of comfort, or for laziness, if you want to call it that, it is not a sin. Obviously, to seek comfort is not of itself a sin, or we could not have any cushions, soft beds, pillows, or anything of the kind. A certain amount of comfort is even necessary. The love of comfort there-fore is not wrong in itself; it is wrong only when it leads one to do something that is sinful, or to omit something to which one is bound under pain of sin. To omit something to which one is not bound, because of the love of comfort, is not therefore a sin. 7Westminster: Newman, 1956. 218 July, 1960 RELIGIOUS DISOBEDIENCE Obviously, if the action one chooses in place of obeying the rule is something sinful in itself, it will be a sin. But the mere fact that it is breaking the rule, will not of itself ever make an action a sin that would not be a sin even if there were no rule. How then does one sin against obedience? Aside from dis-obeying those commands which are given in virtue of the vow of obedience, one can also sin against obedience by formal con-tempt for authority. All the authors agree that this does not mean contempt for the person who holds authority, but formal contempt for authority itself. One can also sin against other virtues in disobeying the rules. Formal contempt for religious life and religious rule in general would be a sin against the virtue of religion. And, as was said before, if there is a really sinful motive in one's action and not ,just a less perfect motive, then there will be a sin; but that is apart from the fact that a rule is being violated. There is a further way in which one might sin by dis-obedience to rules and regulations: if one does it habitually, one might very well be getting into a proximate danger of losing his vocation. For a novice, that would not be sinful, because a novice is not bound to that vocation. But one who has taken perpetual vows is bound for life. Therefore, to endanger the perpetuity of his vows knowingly and willingly could be a sin. Generally speaking, an individual violation of a rule or an order of superiors not invoking the vow of obedience would not be a sin in itself, unless the act is sinful apart: from any violation of the rule. I hope that it is cl,early understood that I am not suggesting that we should violate rules or orders of superiors. Certainly, if we truly want to signalize ourselves in the more perfect following of our Lord, we shall ordinarily do our best to observe all rules and regulations. But our motive should be the love of God, not the fear of sin. But is not the rule the will of God for us? Is it not wrong to go against God's will? It would be wrong to go against the preceptive will of God. But the rule is not the preceptive will of God; it is a counsel, a guidepost or directive to the better way of serving and loving God. And even then the statement must be qualified: ordinarily the rule indicates the better thing to be done. But, as we know, no rule made by a human being can be so perfect that it could not admit of exceptions in extraordinary circumstances. But at least ordinarily, in ordinary circumstances, 219 JOSEPH J. FARRAHER Review for Religious the rule is for us the indication of the better way of serving God. But what about the form of the rules? Some will say that they are in the form of laws and all true laws bind in conscience. Some thelogians, myself included, would not agree that all laws must bind in conscience,s But if such a statement is admitted, then the rules are not laws. Because they do not intend to bind in conscience, regardless of how they are worded. This is clear from the constitutions themelves in stating that they do not bind under pain of sin. So, regardless of their wording, they are meant as mere directives to the more perfect following of Christ. Is there any sense in which they contain an obligation? Yes, I think there is- but not under pain of sin. What does obligation mean ? It seems to be a form of necessity in the moral order. When I say moral order here, I mean not in the physical or metaphysical order, but in the order of human conduct. It is a conditional necessity. If we want to achieve a certain end, we must do this particular thing. When we speak of a moral obli-gation, not simply an obligation in the moral order, but an obligation binding under pain of sin, we mean this: that if we want to achieve our ultimate end, we must do a certain thing. Now, we are obliged to seek our ultimate end, therefore we have an absolute necessity to take the necessary means. But if the end itself is not absolutely necessary, then we have no absolute necessity to take the means. We have only a conditional necessity. If we want this particular end, we must take these means. There are obvious examples of this use of words implying obligation which are certainly outside the realm of sin. For instance, if you are playing bridge and bid two spades, you must take eight tricks. That is an obligation, an obligation not under Pain of sin, but an obligation of the game. If you do not take eight tricks, you will receive a penalty. There is no moral fault in not taking the required number of tricks, nor does the in-flicting of a penalty imply this. But there is a certain necessity to take the eight tricks, if you want to succeed at the game. So also in the moral order : we might speak of the conditions of gaining an indulgence. One must fulfill all the conditions, if one wants to gain the indulgence. But one is not obliged to gain the indulgence. Therefore, one is not obliged absolutely to do these things required for the indulgence. For ihstance, if one sSt. Thomas also holds that counsels are an ordinary part of the law, Summa Theologiae, 1-2, 104, 4. 220 J~dy, 1960 RELIGIOUS DISOBEDIENCE wishes to say the same prayer, but not fulfill the conditions of the indulgence, he is free to do so. But if one wants to gain the indulgence, one must fulfill the conditions. You can call that a form of obligation, but not under pain of sin. So also with the rules. If we want to follow the more perfect way, we must do what the rule commands. But are we not obliged to seek.the more. perfect way by our profession as religious? No, the religious profession binds us under pain of sin only to those.things which are explicitly vowed, ~vhich are poverty according to the constitutions, chastity in its perfection, including celibacy or virginity, and obedience in those things which are commanded in virtue of the vow. This is a more perfect way of life, and to this much we are strictly obliged under pain of sin. But we are not obliged by the vows to seek the most perfect in everything we do: If we want to be more perfect still, we must follow the rules and regular;ions. But we are not obliged to them under pain of sin. If we so neglect them that we proximately endanger the fulfillment of our vows or their perpetuity, then of course we are sinni.ng,. Are we not obliged under pain of sin at least by the law.of the Church, which in canon 593 says that religious should order their lives in accordance with the rules and constitutions of their own order and so strive for perfection? A Claretian moralist, Father A. Peinador recently proposed this argument.9 But practically all authorities on canon law, including the out-standing Claretian expert on the canon law of religious, Father Goyeneche,1° agree that this canon adds no new obligation, and that, in fact, a religious can sin against the specific obligation of striving for perfection only by contempt, and not even by individual violations of his vows. In spite of Father Peinador's worries, the individuality of each order is still preserved by the fact that the rules and constitutions determine the matter of the vows and further determine the matter in ~vhich superiors can invoke the vow of obedience. Two. other arguments are proposed by Father Peinador in his effort to prove that the rules and constitutions, oblige under pain of sin in spite of his admission, that this is contrary ~"'Obligan o no obligan las reglas?" Vida Religiosa, 16 (1959), 149-52, 216-20. I°Qt~aestio~es Ca~tonicae de Ittre Religiosor~¢~, 2 (Naples: D'Auria, 1955), 8. Cf. also Bouscaren-Ellis, C(t~ton Law (Milwaukee: Bruce, 1953), p. 285. 221 JOSEPH J. FARRAHER Review for Religious to the wishes of both-their authors and the Church herself. The first is based on the expression, used by St. Thomas and others, that the rules oblige ad poenam: It is true that some authors have interpreted this to mean that, although the rules do not oblige to their immediate object, they do impose an obligation under pain of sin to accept any penance imposed for their viola-tion. Father Peinador thinks that it is absurd to hold that the rules would impose a heavier obligation to accept a penance than to do what is enjoined in the first place. But if it is an absurdity (and I am among those who agree that it is), the conclusion should not be that "therefore the rules oblige under pain of sin," but rather, "therefore there is no obligation under pain of sin to accept a penance imposed by rule or by superiors unless it is imposed in virtue of the vow (as some few are in some con-stitutions), or unless the avoidance of the penance would be a sin for some other reason.''11 Some further explanation may seem required here; but as was hinted above, to discuss the whole question of the obligation of law in general and of purely penal laws in particular, would take too much time and space. Let it suffice for now to point out two briefer answers: either that the constitutions and rules are not truly laws, as Father Peinador himself holds; or, that the expression ad poenam,really means what we would usually indicate by sub poena. This is clear from St. Thomas's use of the expression in opposition to ~d culpam, in English we might translate sub poena (and hence ad poenam as used by St. Thomas) as under threat of penalty, just as we usually translate ad culpam or sub culpa as under pain of sin. Finally, Father Peinador complains that if the rules do not oblige "under pain of sin" (sub culpa), they oblige only "under pain of imperfection" (ba]o imperfecci6n), which to him does not make sense. The expression does sound peculiar; I have never before seen it used. What is usually held is that the violation of a rule is usually an imperfection. I do not think that anyone considers this a threat, as ba]o would seem to imply. It does imply that desire for perfection for love of God rather than fear of sin should be our motive for obeying the rule. If Father Peina-dor means to imply that every positive imperfection is a sin, his objection has already been answered above. l~That this is true of purely penal laws is taught by Vermeersch, I, n. 472, and St. Alphonsus, Theologia moralis, lib. I, n. 145. 222 July, 1960 RELIGIOUS DISOBEDIENCE To summarize: one would sin against religious obedience only on two scores: by a direct violation of an order given in virtue of the vow, or by formal contempt for authority (admit-tedly a very rare form of sin). Endangering the fulfillment of the vows, or contempt for religious life or constitutions could be a sin against religion. Otherwise, a violation of a rule or regulation will be a sin only if the act would be sinful apart from all idea of disobedience. An example of what might be a sin on the occasion of a violation of a rule would be a violation of silence in sfich a way as to disrupt the common order and to cause real inconvenience and mental suffering to those who are trying to serve God in a more perfect way according to the rule. The principles of what is given above are those taught by practically all theologians, including St. Thomas Aquinas,I~ St. Alphonsus,13 and Suarez.14 The practical application as to how often a violation of a rule may involve a sin for some other reason differs from Suarez, who judges that a violation will almost always involve a venial sin because of a venially sinful motive. In this he is correctly cited in Father Cotel's footnote cited earlier. St. Thomas and St. Alphonsus hold that a violation can and perhaps often does involve a venial sin because of a venially sinful motive. All three agree that no violation of a rule will be a venial sin because it is a violation of a rule, but only if the act would be a sin apart from any violation of the rule. Some who follow Suarez' rather severe judgment of fact are heard at times to say such things as: a violation of the rule of silence almost always (or very frequently) involves a venial sin against charity. That seems a rather severe judgment. If one sincerely held that, he would have to hold that almost all conversation, even during recreation times, involves sins against charity. I would not like to admit that. 1"-'Summa Theologiae, 2-2, 186, 9, for the rule; 104, 5, for orders of superiors; 186, 3, on the obligation to perfection. ~'~Theologi~ moralis, lib. IV, n. 38, for the rule; n. 42 for orders of superiors.In both places he simply gives the text of Busenbaum without further comment. ~4De religione, tract. 8, lib. 1, "De obligationibus religiosorum . . . ," cap. IV, nn. 12-13. 223 JOSEPH J. FARRAHER In a'll this we must always remember that the chief motive for embracing religious life should be the more perfect serving of God, and that love of God, not fear of sin, should lead all religious ordinarily to follow all rules and regulations of superiors.15. -. l~Father Rene Carpentier, S.J., in his Life in the City of God (New York: Benziger, 1959), ~vhich according to the title-page is "a completely recast edition, of A Catcchis~t of the Vows," emphasizes the motive of love throughout the book. He also states the obligations of religious obedience under pain of sin, pp. 158-63, much more in the manner outlined in this article. 224 The Problem of Transition for the Junior Sister Sister Mary Magdalen, OoP. In a narrow circle the mind contracts; Man grows with his expanded needs.I THESE WORDS of the eighteenth-century poet apply to any of us at any one stage of our lives; and we who have the rich treasury of the Church always at our disposal must, indeed, blush if our needs do not precipitate that growth which "enriches the harvest o~ charity so that [we] will have abun-dant means of every kind for all that generosity which gives proof of our gratitude toward G6d" (2 Cor 9:10-11). At certain times in our life of grace we reach a plane where a marked change or growth takes place, from which we emerge with new attitudes, firmer convictions to reach for higher alti-tudes. We are not "that which we have been.''2 We have expe-rienced a transition, a "development or evolution from one clearly-defined stage to another"; a "changing from an earlier to a later form with the blending of old and new features"; a building-up which enhances and brings to completion the foun-dation already laid. Such transitions we will experience often enough as we go life's journey; one such is the particular aim of the juniorate period, following the novitiate formation in religious houses. The areas of sensitivity in this development are not difficult to ascertain as we watch the junior sister try to find her place in professed life. She must adapt herself to a more intensive study program, to a more mature assuming of responsibility under obedience, to new social relations that include some secular contacts, to a wider range of age levels and interests in her own religious family. She finds herself being urged toward develop-ing her individuality, yet toward a more virile obedience ; toward creativity, yet toward a zealous dedication to the common life; 1Schiller, Prologues, 1.59. :Byron, Childe Harold, Canto 4, stanza 185. Sister Mary Magdalen is Mistress of Jt~niors at St. Catherine's Convent, Racine, Wisconsin. 225 SISTER ~/~ARY MAGDALEN Review for Religious she is confused in her new environment of "thinking for your-self" and "thinking with the community." Above all, she is not a little appalled by the large issue of resolving~everything within her obligation to grow daily in the love of God, a duty she freely assumed ~with her vows. "How," she asks, bewildered, "do I harmonize it all?" It becomes the task of the junior mistress, then, and of all who deal with the juniors, to analyze the situation, to provide gradually the helps they need to adapt, to take root, and to grow. Since the juniorate provides an intensive study program, what transition will be involved here? Perhaps this is the place, if it has not been previously achieved, to give a clearer under-standing of a truly integrated liberal arts program and the end toward which it aims. We find that though this has been dis-cussed from the postulant's beginning year, the junior sister, probably entering her junior academic year in college, will now be more ready to appreciate such a program. Study is much more the dominant activity of her day than in the earlier years when the novelty of the life, novitiate formation, absence of stability of profession--all militated somewhat against an inten-sive concentrated life of study. Indeed, it may even be somewhat of a problem to convince all junior sisters of the proportionate importance of study in their lives. To sound this note last August we prepared a sym-posium and informal discussion before college classes began on: "The Place of Study in Religious Life." The outline used follows at the end of this paper. Since at this time some of the young sisters still need help with the self-discipline of study, a candid reporting and dis-cussion of these difficulties individually with the mistress offers a helpful way to arouse the sincere desire and effort to establish the habit. Study time must, of course, be provided, and the course load be kept within limits, credit-wise. Long periods of study from two to three hours, at least sometimes, are a real necessity. Along with developing an attitude toward study, these are the years during which to build an attitude toward a habit of broad and well-chosen reading. The young sister must be helped in this by providing the right reading matter, by dis-cussion and motivation toward the choice she will be required to make. The sister must be shown that the need for a profes-sional woman is to keep well-informed on current trends, cul-tural, economic, scientific, to know the mind of the Church on 226 July, 1960 THE JUNIOR SISTER controversial matters, to discuss opinions intelligently (first, to have some), and to choose books that will broaden her ability to evaluate literature, history, the arts, and contemporary move-ments. Here the college instructors must be interested, as, indeed, we find them to be. The Directed Readings courses in the various fields of concentration challenge the sisters to a critical evalua-tion of works ranging through Plato, Aristotle, and Longinus to Tawney's Religion and the Rise of Capitalism, Karl Marx's Kapital, Veblen's Theory of the Leisure Class, works of Newman, Maritain, Hemingway, and Riesman. This practice in seeing'rela-tion of parts to a whole, in evaluation, and in individual and group critical thinking is a facility that can be used by way of transition in attitudes toward religious life. At a recent Chicago meeting of the AHE (Association for Higher Education) the emphasis in a sectional discussion centered on the need for a right conformity along with creativity in thinking and adting. Mr. Kenneth Little of the University of Wisconsin, quoting St. Augustine, reminded the educators present that "the best indi-viduality will ultimately lead to a slavery to God." The whole trend of thinking was that basic disciplines in the classical tradi-tions alone will prepare the mind to develop its own freedom in thinking on contemporary issues and problems. Conformity, rightly understood, and creativity must be seen to be comple-mentary rather than incompatible. The thoughtful junior sister will soon transfer this understanding to' her life of obedience and the development of her own personality. The principles of integration found in the curriculum will take on a new meaning for the sister student at this level. She will begin to relate her biological and physical sciences to the philosophical concepts at her disposal, and her theology, besides becoming a stronger personal defense in her religious life, will serve as a norm to which each discipline will look, while retain-ing its individual distinction as a science. Literature will become a laboratory in which human problems are tested and tried but never completely solved and from which vision .will often arise; contemporary changes on the technological, political, economic scene will prove a challenge, fitting themselves into place in human history, posing questions for the present, challenges for the immediate future. From these understandings and attitudes we can help the young sister in her personal problem of living her vows. From conformity and individuality in analyzing literature, art; and 227 SISTER MARY MAGDALEN Review for Religious history, we can lead her to a clearer appreciation of the en-nobling power of obedience, of her duty to expand her talents, to enrich her personality, and to strengthen her character. She can find her penance in the long hours of severe mental and physical discipline demanded by study; she can direct this pen-ance by her will to love ; she will find her reward both in growth in grace and in love of learning. Father Gustave Weigel, S.J., puts it thus: "Esteem for scholarship will not be produced by legislation or even construction of programs. It is a matter of creative love. To love you must be acquainted. To look for new acquaintances, there must be dissatisfaction with what is at hand.'''~ This dissatisfaction will prompt her to forge ahead in both her intellectual and her supernatural life, for we must help her constantly to see these as one. When to interpret for herself, when to seek advice, when the letter, when the spirit of the law--these knowledges must come to her somewhat through experience, even, as to all of us, through trial and error. No-where will she find the standard rule, the "capsuled" formula, though she will eagerly seek it. We can instruct with examples, but we must also leave room for failure, that necessary human-izing experience from which we as a people shrink. The junior sister must be encouraged to think out her own problems, to do some interpreting of emergency situations, to come out with the wrong answer and face her own mistake. She must be helped through this to the courage to start over, to smile through difficulties, to laugh at herself at times. Many of these understandings and developed appreciations of her religious life, then, will be incidental, casual, imbibed along with her daily living. A formal program of instruction, is, of course, necessary also. We have found the third part of Father McElhone, C.S.C.'s, Spirituality for Postulate, No~)itiate, Scholasticatea an excellent and practical guide for weekly instruc-tions. It lends itelf to natural deviations as the needs of the group demand. The divisions are: Sacrifice, Charity, Humility, Offense to God, Love of God, Accusation of Faults and Sins, Security of Rules and Vows, Temptation, Identification with Christ, Communion, Authority, The Trinity, Eternal Life. The material will easily spread itself over a two-year period. In covering "Sacrifice" we spent some weeks discussing sacrifice 3Gustave Weigel, S.J., "American Catholic Intellectualism," Review Politics, 19 (July, 1957), 275-307. 4Notre Dame: Ave Maria Press, 1955. 228 July, 1960 THE JUNIOR SISTER and renewing our undertanding and appreciation of the Mass, concentrating especially on My Mass by Joseph Putz, S.J.5 Then the virtues of sacrifice, humility, and charity were studied as they w~re portrayed in the lives of our Dominican Saints and our foundress, Mother Benedicta Bauer, O.P. This carried us through the first semester. "Offense to God" and "Accusation of Faults and Sins" we combined in a study of the use of the sacrament of penance, of general and particular examen of ~onscience, and the relation of these to meditation and recol-lection. Our object here was to challenge the sister to see these aspects of her religious growth as a unit, to help her approach her subject of particular examen positively, through the practice of recollection, through harmonizing it .when possible with meditation and mental prayer, with her efforts at self-knowledge. This is to militate against the discouragement commonly ex-pressed by the young sister: "If I make a resolution after meditation, one in my particular examen, one after confession, if I try to concentrate on something quite different during silence by way of recollection, where do I end?--in confusion!" We make an effort, then to "integrate" here, though admittedly it is uphill work, one which is only begun, since it involves patient waiting for the Holy Spirit. Meanwhile we show the importan'ce of constantly striving anew, of making consistent efforts at particular examen, recollection, and mental prayer, cardinal points on which ultimate success hinges. One can help the sister here, individually again; but the approach to the individual conference should put the burden of effort, at least apparently, on the sister herself. Does she need help? Does she want help? Let her go on from there. In still another sphere, we find the junior sister facing a transition--that of adjusting to secular companions in some of her classes and to a more mature group of sisters. We believe in having the juniors mix with the other professed. While we do have provisions for separate recreations, our junior sisters have free contact with all the sisters and join them in many of their recreations. This is an idea] situation for their better under-standing of the older s~sters, for a new relationship with their college teachers. It gives them an insight into the life and valuable services of our nurses and domestic sisters. There are opportunities to observe and test their own youthful impru- ~Westminster: Newman, 1958. 229 SISTER MARY MAGDALEN Review for Religious dences; to visit the sick and read to them; to share experiences with sisters who are not engaged in the schools; to get a better picture of the personnel needed to do all of the community's work. In the classroom situation, too, ihey meet secular students. They are sometimes confronted with unexpected competition, with views, outlooks, examples which alert them to problems of a world from which they are otherwise easily removed. They are challenged at making small decisions as to conversation, explanation, to a sense of poise and graciousness expected of them, to a loyalty to their community, experienced in practice for the first time. We might ask, now, besides the religious instruction and individual counselling, what other approaches can be t~sed to help the juniors in these important transitions? Here, more than ever before in the formation period, must we help her to help herself. An effective and appealing method to face and penetrate mutual problems is the group discussion--in any form. We mentioned earlier an orientation-to-school discussion on "The Place of Study in the Religious Life." The topic was broken down thus : I. Definition of Terms. II. St. Thomas and Study. The virtue of studiousness. a. What it is. b. What it is not. III. Study and the Religious Life. a. Purpose. b. Integration. IV. Practical Considerations. a. Attitudes: . b. Motives. c. Advantages. V. The Apostolate and Study. a. Need for preparation. b. Responsibility of an "apostle." The sisters admitted to a new alertness in the importance of the role of study in their lives. We feel it convinced them that study was truly the chief duty of their state for the time being. Another topic for discussion suggested by the young sisters themselves later in the year as representing a direct need was: "Practical Aspects of Poverty." Our approach this time: Each 230 Ju~, 1960 THE ,.]'UNIOR SISTER sister was asked to submit a question of her own on the subject. These were classified and duplicated so that all might consider, discuss, investigate, and mull over in informal conversation before the final discussion. Other discussions fruitful in broad-ening and stabilizing the sisters' views were centered on "Criti-cism and Censorship in Art and Literature," and on two rather controversial lectures delivered by Ashley Montagu and Vance Packard respectively. We hold, also, weekly, an informal dis-cussion of the Sunday Gospel with the question in mind: "What is Christ telling or asking of us in these words of His?" Quite frequently the discussion leads to a healthy "housecleaning" on points of courtesy, rule, and schedule, and to a group resolution, spontaneously arrived at. Summarily, if the atmosphere of the juniorate and of the sister's entire environment is one of mutual generosity and sin-cere desire to help them make the most of this valuable time, if they are encouraged in the virtues of honesty, candor, and justice, if they are helped to.appreciate somewhat the challenge of the complexities of life, no matter where it is lived, the efforts of all involved will be greatly repaid. We can, then, app~:oach this transition period with the junior sister, aware of the challenge, alert to the possibilities for development, humbly confident that "according to the grace that is given us" (Rom 5:2) we can help .her grow up toward her full stature in Christ. 231 Survey of Roman Documents R. I~. Smith, S.J. IN THIS ARTICLE a summary will be given of the documents that appeared in Acta Apostolicae Sedis (AAS) during January, February, and March, 1960. All references throughout the survey will be to the 1960 AAS (v. 52). The Christmas Message The 1959 Christmas message (pp. 27-35) was devoted by John XXIII to the subject of peace. The first and most important part of the message was concerned with three types of peace and the conditions under which each type can exist, l~eace, His Holiness said, is first of all peace of heart, an interior state of the spirit of each individual. The condition for this kind of peace, he added, is a loving and filial dependence on the will of God. The Second type of peace considered by the Holy Father was social peace, harmony within nations. This peace, he stated, must be based on a deep respect for the personal dignity of each man. ~Christ's incarnation and redemption, he continued, has dignified not only the human race, but each individual of the race. For if He has so loved the individual as to give Himself for him (Gal 2:20), then each man deserves to be given an absolute respect. This attitude is fundamental to all the Church's social teaching, according to which wealth, economy,, and the state are for man, and not man for them. The internal peace of nations, he warned, is threatened by treating men as mere instruments, simple means of production. Contrariwise only by recognizing the dignity of man will a natioa be able to dissolve civil discord. The Vicar of Christ then discussed the third type of peace, inter-national peace. The basis for this peace according to the Pope's message ¯ is truth. The Christian saying that the truth will make men free is also valid on the level of international relations. Hence in the pursuit of peace on the international level, force, nationalism, and the like must be sur-passed; and attempts towards peace must be based on rational and Christian moral principles. From truth, he added, proceeds justice; and justice in turn must be sustained by Christian charity which by its nature embraces all men. Then only will there be a real international life and not merely a coexistence. In the second part of the message the Holy Father pointed out errors b~eing made today by those who are striving to bring peace to the world. Peace, he said in this connection, is indivisible; hence it must be present in all its elements. Accordingly social and international peace are impossible without peace of heart. For true peace men must first of all 232 ROMAN DOCUMENTS be "men of good will." Hence the first step towards peace must be to remove the moral obstacles to it, especially in view of the present dis-equilibrium between scientific progress and moral progress. In the third part of the message the Pope spoke of the work of the Church for peace. He pointed out that she prays for peace; moreover she uses all her means, especially the treasures of her doctrine, to produce peace. It is indeed in and through her doctrine that she has been able to formulate the leading causes of modern international disturbance. These causes are the following: violations of the human person, of the family, and of labor; a disregard of the true and Christian idea of the state; the deprivation of the liberty of other nations; the systematic oppression of the cultural and linguistic characteristics of national minorities; a selfish use of economic resources to the damage and injury of other nations; and the persecution of religion and of the Church. In the fourth and final part of the message John XXIII called on all Catholics to be active in the work for peace and to be conscious of the fact that they have a command from on high for such activity. He then expressed his best wishes to all men especially the poor, the humble, and the suffering. The Consistories On December 14 and December 17, 1959 (pp. 5-24), the Pontiff held three consistories for the creation of eight new cardinals. In the first consistory, which was a secret one, the Pope delivered an allocution in which he stated that his choice of the new cardinals had been governed by a desire to show forth not only the unity of the Church but her univer-sality as well. The rest of his allocution was concerned with a summary of the principal events in the preceding year of his pontificate. Thereafter there took place the creation of the new cardinals; Cardinals Cicognani and Copello changed their cardinalatial churches; appointments to the hierarchy since the last consistory were read out; and the consistory closed with the postulation of the pallium b y newly appointed archbishops. In the second and public consistory the Holy Father imposed the red hat on the new cardinals. In the third consistory, which again was a secret one, the latest appointments to the hierarchy were announced and cardinalatial churches were assigned to the new members of the Sacred College. To the Laity On January 10, 1960 (pp. 83-90), His Holiness addressed an allocution to members of Catholic Action of the diocese of Rome. In the first part of the allocution the Pontiff detailed his long interest in Catholic Action, remarking that he has been actively associated with it since the year 1922. He also expressed his utmost confidence in Catholic Action for the future. In the second part of the allocution the Vicar of Christ developed some of the characteristics of Catholic Action. He told his listeners that Catholic Action was first of all a help to the clergy, as its classic definition 233 R. F. SMITH Review for Religious as the collaboration of the laity in the a~ostolate of the hierarchy shows. The work of Catholic Action, he pointed out, is an effort towards the ful-fillment of that part of the Our Father which reads,."Thy kingdom come." This work of the laity began already in ~he time of the apbstles; it was in this time too that the principle was laid down that nothing should be done without the bishop. The work of Catholic Action, however, can never be achieved without a solid spiritual formation of the individual member. Hence he exhorted his listeners to a life of habitual prayer accompanied by a deep liturgical spirit and a profound sense of the Church. Catholic Action, the Pope continued, is also a spectacle of disciplined unity. The unity of the Church, he said, has an irresistible attractiveness for men. Accordingly Catholic Action must be and appear an organization of union and concord; and this harmony must be shown simultaneously on the level of ideas, of plans, and of execution. Finally the Pontiff said that Catholic Action must be a luminous sign for modern times; it must be the angel in Apoc 14:6 wl~ich carried aloft the eternal gospel. Catholic Action will be. such a sign by defending the fundamental principles of Christian social order, by safeguarding the rights of man, and by validating the things that constitute man's dignity, his liberty, and his inalienable rights. The subject of education was also treated by the Pope in another written message of January 10, 1960 (pp. 100-103). This message was directed to the Interamerican Congress of Catholic Education held at Ciudad de San Josg in Costa Rica. In the message he told the congress that every true and deep education is the work of grace; hence the chief work of the educator is to cooperate with that grace. In order that an adolescent will persevere in the spiritual life given to him by the school, it is necessary, said the Pope, that the school develop in the child a spirit of initiative and an atmo~sphere of spontaneity and sincerity. Moreover, religious training must be directed not only to the intellect but to the will and heart as well. Furthermore, the Pontiff continued, religious culture should parallel the youth's growth in literary and scientific matters. Finally, religiou~ training should prepare the youth for his future family~ civic, and professional responsibilities; it should also provide him with an exercise of the apostolate and of charity. On November 25, 1959 (pp. 54-55), John XXIII directed a written message to the International Federation of Catholic Youth, meeting in Buenos Aires. Among ~other pieces of advice to them, the Vicar of Christ urged them to a great love and respect for their priests and chaplains, telling them that it is these priests who will open to them the sources of Christian doctrine, imbue them with the spirit of sacrifice and self-mastery, and lead them to a generous life of prayer and self-giving. A written message of December 8, 1959 (pp. 96-98), was directed by the Vicar of Christ to the meeting of Pax Romana held in Manila and devoted to the theme of the social responsibility of the student and the intellectual. He told the group that they should be proud of having been. chosen by 234 July, 1960 ROMAN DOCUMENTS Christ to be His witnesses even to the ends of the world. They must, he wrote, make themselves worthy of their call by living a profoundly Christian life; and they must endeavor to gain the respect of their col-leagues by their professional and moral competence. He also bade them to direct their studies to the Church's social doctrine, since the countries of Asia are now in a period of rapid economic growth. Finally he urged them to translate the message of Christian truth into forms appropriate to the Oriental soul. On February 9, 1960 (pp. 158-60), the Holy Father sent a written message to the school children of the United States asking them to pray for the needy children of other lands that they may be kept free from sin and have the strength to overcome temptation. He also asked them to be generous in contributing gifts, clothes, and money to such children. On December 8, 1959 (AAS, pp. 45-50), His Holiness addressed a group of Italian Catholic lawyers. Since the group had previously dis-cussed the subject of freedom of the press, it was this subject that the Pontiff considered in his allocution to them. He disclosed to his listeners his grave anxiety over much that is being printed today and its effects on the young and the innocent. In the matter.of the liberty of the press, he continued, it is always.necessary to have a clear conscience as well as one that is balanced, not insensitive, and not lax. The right to truth, he said, and the right to an objective morality based on the permanence of divine law is anterior and superior to every other right and need. Accord~ ingly there are necessary limitations to the freedom of the press and these limitations are found especially in matters that may do violence to the innocence of the child and the adolescent. Is it ever licit, he asked his listeners, to make a criminal deed the occasion of description and narration that are nothing else than a school of sin and an incentive to vice? In this area, the Pope insisted, the limitations of the press must be rigorously defined; and he called on his audience to study the matter carefully. He also told the lawyers that they should not fea~ to reprove the press and should endeavor to subject it to a human, civil, and Christian discipline. They should especially see to it that the press does not violate fundamental human rights. It would, he concluded, be the legalization of license, if the press were fred to subvert the r.eligious and moral foundations of the people. On December 30, 1959 (pp. 57-59), the Holy Father sent a written message to a meeting at Utrecht of the International Office of Catholic Education; the meeting had been called to commemorate the thirtieth anniversary of Pius XI's encyclical on education, Divini illius Magistri. The encyclical, the Pope told the group, has lost none of its truth; today as then the Church still declares the rights of herself and of the family in regard to education to be anterior to those of the state in the same matter. He also mentioned that since at the present moment national and international authorities are anxious about the intellectual and moral elevation of the human race, it is now more important than ever to have active members of the Church who are ready to explain and defend 235 R. F. SMITH Review for Religious the Church's point of view. They should also strive to adapt the principles of the encyclical to the new situations that have arisen since its publica-tion; and on the personal level they should strive to become the profes-sional and moral elite which the world and the Church need. Miscellaneous Documents On December 18, 1959 (pp. 166-69), the Sacred Congregation of Rites officially affirmed the heroicity of the virtues of the Servant of God, Elizabeth Ann Seton (1774-1821). On February 17,' 1960 (pp. 91-94), the Pope delivered an allocution at the solemn obsequies h~ld for Cardinal Stepinac in St. Peter's, telling the congregation that the deceased cardinal gave a modern example of Christ's words that a true pastor gives his life for his flock. By the Apostolic Letter, Maiora in dies, dated December 8, 1959 (pp. 24-26), the International Marian Academy was made a Pontifical Academy. On February 17, 1960 (pp. 152-58), the Pope delivered an allocution to the faculty and student body of the Pontifical Biblical Institute on the fiftieth anniversary of its foundation. After recalling the Institute's work and success during the last fifty years, he told the Institute to look forward to the future. He urged them to a life of scientific serious-ness which would employ all modern means of investigation and work and which would have the courage to face the problems aroused by recent research and discoveries. Their work, however, should also be characterized by prudence and sobriety, so that they do not propose as definitive that which is only a working hypothesis. He pointed out to the Institute and its members that their work was not merely to form Biblical specialists, but also men who are filled with sacredotal zeal and who brave the souls of prophets and apostles. The work of the Institute, therefore, is a truly priestly work. In all their work they must also have an absolute fidelity to the deposit of faith and to the teaching authority of the Church. Finally in their efforts to understand the pages of Scripture," they must recall the advice of St. Augustine: "Pray in order that you may understand." On December 6, 1959 (pp. 51-52), the Pontiff broadcast a message to the faithful of the Philippines at the beginning of their national mission year. On December 13, 1959 (pp. 52-53), the Pope sent a radio message to the people of Ecuador on the occasion of their presentation of a crown to a statue of our Lady of the Rosary. On January 1, 1960 (pp. 98-100), he sent a written message to the people of Nicaragua on the occasion of the nation's consecration to the Sacred Hearts of Jesus and Mary. On January 22, 1960 (pp. 90-91), John XXIII addressed an allocution to Konrad Adenauer, Chancellor of Germany, and on February 22, 1960 (pp. 95-96), to President Manuel Prado of Peru. Under the date of December 22, 1959 (pp. 61-62), the Sacred Apostolic Penitentiary issued the text of a prayer composed by the Pope to be recited by members of newly-founded churches. Faithful of such churches can gain an indulgence of three years each time they recite the prayer devoutly and with contrite heart. Moreover once a month they 236 July, 1960 VIEWS, NEWS, PREVIEWS may gain a plenary indulgence under the usual conditions provided they have recited the prayer daily for a month. 0n.December 14, 1959 (p. 105), the Sacred Consistorial Congregation named Cardinal Caggiano, archbishop of Buenos Aires, as military vicar of Argentina. A decree of the same congregation dated December 29, 1959 (pp. 164-65), provided for the continuation of ecclesiastical jurisdiction in the military vicariate of Colombia when the office of military vicar becomes vacant; it also assigned the proper tribunals for ecclesiastical cases of the same military vicariate. In a decree of January 5, 1960 (p. 60), the Sacred Congregation of the Holy Office placed the follow-ing anonymous volumes on the Index: Il Poema di Gesu and Il Poema dell'UomooDio (Isola del Liri: Tipografia M. Pisani). Views, News, Previews Institute Jesus Magister Brother Cecilius, S.C., who is presently stationed in Rome at the Generalate of the Brothers of the Sacred Heart, has sent the REVIEW information concerning the Institute Jesus Magister (Jesus the Teacher). The Institute, .which is now an integral part of the Lateran University, was founded by Pins XII with the purpose of providing for the intellec-tual, cultural, and religious development of teaching brothers. The foundation of' the Institute was announced in the summer of 1957; in the fall of the same year the Institute held its first academic courses°. Accordingly the academic year 1959-1960 was only the third in the history of the Institute. The president of the Institute is the rector of the Lateran" Univer-sity, who at present is Msgr. Antonio Piolanti. The vice-president and director of Jesus Magister is BrotKer Anselmo, F,S.C. The faculty for the academic year 1959-1960 was composed of twenty-six professors, nine of whom were diocesan priests, eleven were .religious 'priests, and six were brothers. During the same year ninety-five brothers attended the Institute. The brothers in attendance came from twenty-three countries and from nine different religious institutes as the following tables show: 237 VIEWS, NEWS, PREVIEWS Review for Religious Countries Represented Among the Students of Jesus Magister Number of Number of Country Students Country Students Canada 13 Mexico 3 U.S.A. 11 Chile 2 Spain 10 Nicaragua 2 Italy 9 Peru 2 Brasil 8 Ruanda 2 Australia 5 Cuba 1 France 5 Ecuador 1 Eire 5 Malay 1 Argentina 4 Portugal 1 England 4 South Africa 1 Colombia 3 Venezuela 1 Vietnam 1 Religious Institutes Among Students of Jesus Magister Institute Number of Students Brothers of Christian Schools 38 Marist Brothers 26 (Irish) Christian Brothers 11 Brothers of the Sacred Heart 7 Brothers of Mary (Marianists) 4 Brothers of Christian Instruction (Ploemel) 3 Xaverian Brothers 2 Brothers of Christian Instruction of St. Gabriel 2 Josephite Brothers of Ruanda 2 From the tables it can be seen that besides the intellectual development imparted to them by the Institute, the brothers also profit by contact with fellow brothers of other countries and institutes. At the present time the. Institute offers a four-year course. The first year of the course is chiefly devoted to Thomistic philosophy and fundamental theology; the last three years are concerned principally with dogmatic and moral theology, Sacred Scripture, ecclesiastical history, and catechetics. The courses are presently given in both English and French; other languages will be added as the need arises. At the end of two years of the course, the students are made bachelors in re-ligious sciences; and at the successful completion of the entire four-year program they are given a licentiate in religious sciences. There i~ a possibility that, as the Institute grows, an additional program leading to a doctorate in religious sciences will be added. Brothers interested in studying at the Institute must have a degree which permits them to enter a graduate faculty or a university of their own country. Moreover they are expected to have a sufficient reading knowledge of Latin to be able to handle the texts necessary for their 238 VIEWS, NEWS, PREVIEWS studies in the Institute; such texts, for example, would be the Vulgate, the works of St. Thomas, and the code of canon law. The candidate must also make a written application for admission into the Institute; with the application he must include a birth and a baptismal certificate, copies of degrees held, written authorization of his major superior, and two photographs (passport size). Auditors, that is, students not studying for a degree, are also admitted with the permission of their superiors. Finally laymen who are engaged in teaching religion on the primary or secondary level are admitted, provided they 'have the necessary quali-fications for the Institute's program. Persons interested in the Institute can obtain more information about it by writing: Ill.mus Fr. Anselmo Balocco, F.SoC. Instituto Jesus Magister Pontificia Universith Laterano Piazza S. Giovanni in Laterano, 4 Rome, Italy Christ to the World Founded three years ago, this "International Review of Apostolic Experiences" has spread to 125.countries and is contributing in a very efficacious way to the work of the apostolate among unbelievers. The aim of the review is to promote the apostolate in pagan and dechris-tianized environments by pooling apostolic experiences and making known the most fruitful apostolic efforts undertaken throughout the world. In presenting these experiences, the review stresses the method followed, the means used, the difficulties encountered and how they were overcome, the results obtained and the lessons drawn from the experience which will prevent future repetitions of the same mistakes. A sample copy of an issue dealing with the problems one indicates interest in will be sent on request by Reverend L. P. Bourassa, Circulation Manager, Christ to the World, Lungotevere dei Vallati, 1, Roma. Brothers' Newsletter: Menus and Recipes The Brothers' Newsletter reported in its November issue that Brother Herman Zaccarelli, C.S.C., has published a book on menu-planning and recipes for Catholic institutions. This is the first book ever to be written taking into account the specialized food problems of the vow of poverty, feasts, and fasts of the Church year. In the summer of 1960, Brother plans to direct the first school of culinary arts for religious at Stonehill College, North Easton, Massachusetts. He hopes to build this summer course up to a regular three-year program. For his work on the book, Brother received grants from several food com-panies serving Catholic institutions. 239 QUESTIONS AND ANSWERS Review for Religion,s The interesting facts and events relating to the life and training of brothers which the Newsletter contains are available without subscrip-tion fee. Write to Brother William Haas, S.J., West Baden College, West Baden Springs, Indiana, or to Brother Walter, S.V.D., Divine Word Seminary, Techny, Illinois. )uestions ond Answers [The following answers are given by Father Joseph F. Gallen, S.J., pro-fessor of canon law at Woodstock College, Woodstock, Maryland.] 24. I was teaching a summer course to sisters from several congregations. Canonical questions on the religious life occasionally arose. One sister told me that her constitutions state that a parish convent cannot be a canonically erected religious house because at the commencement of the scholastic year the community of such a house may be composed of new members. Another sister stated that in her congregation all houses of less than four sisters are filial houses, those of four or more are canon-ically erected houses. Difficulties on obedience, according to this sister, arise in filial houses because of the fact that the one at the head of a filial house is not a real superior. To avoid this, higher superiors strive to have all houses canonically erected; and they believe that this is accomplished by the mere fact of assigning at least four religious to a house. They also believe that the'sole fact of assigning three or less sisters to a house makes it filial. My reply to both sisters was in the negative. Was I correct? A canonically erected religious house, because it is a moral person, can cease only by suppression or extinction. A moral person in the Church is of its nature perpetual. If only one member remains in it, all rights of the moral person devolve on him. A moral person and therefore a religious house becomes extinct only when it has ceased to exist, that is, has had no members, for a hundred years (c. 102)'. As a collegiate moral person, a canonically erected house must consist of at least three religious at the time of its erection. Since a moral person is of its nature perpetual, it is evident that the continued existence of a religious house does not depend on the permanent residence. 5f the religious who originally constituted the community. These may constantly change, as they do in other moral persons, for example, an institute or province. The same juridical perpetuity proves that a religious house continues to exist as such if the number of religious assigned to it after its erection becomes less than three. The superior of such a reduced religious house remains a superior in the proper sense of the word, Since he is a superior of a canonically erected house. A higher superior cannot change a canonically erected house into a filial house merely by assigning less religious to it (cf. Larraona, Commentarium Pro Religiosis, 3 [1922], 48, note 176). This 240 July, 1960 QUESTIONS AND ANSWERS change demands an extinction or the formalities of a suppression and the permission to open a filial house. Neither may he change a filial house into a canonically erected house merely by assigning more religious to it. This change requires the formalities for the canonical erection of a house. Goyeneche (Quaestiones Canonicae, I, 115) anal Jone (Com-mentarium in Codicem Iuris Canonici, I, 404) deny that such formalities are necessary in this case. They maintain that the change of a filial into a canonically erected house is a mere internal change and conse-quently demands no permission of external authority (cf. Question .17). But such a change certainly and evidently implies the erection 5f a moral person. Canon 497 does not grant the right of erecting a moral person, solely on their own authority, to the superiors of any religious institute. The law on internal and external changes presupposes an existing moral person and its purpose is to determine whether the change has so altered this existing moral person as to make it a different moral person. In the opinion of Goyeneche and Jone, an exempt in-stitute could open a filial house with th.e permission of only the local ordinary; and then, merely at the will of its superiors, with no further permission of the ordinary and no permission whatever of the Holy See, could canonically erect an exempt religious house. But canon 497, § 1, demands the permission of the Holy See for the canonical erection of any exempt religious house. A house becomes a new moral person when it undergoes a formal external change (Question 18) or is moved to such a distance (Question 19) that the formalities of a new erection are necessary and are obtained. It need not be mentioned that religious owe the same reverence and submission to delegated as to ordinary authority. The ultimate source of the authority is the same and the motive of religious obedience is the same in both cases. 25. If we are able to suppress the religious house mentioned in Question 23, to whom does the property of the suppressed house belong? Unless the particular constitutions contain a different enactment, the property of a suppressed or extinct house appertains to the im-mediately higher moral person, that is, to the province or, if there are no provinces, to the institute (c. 1501). The property of a sup-pressed or extinct separated establishment already appertains to the house to which it is attached. All obligations of justice, all rights ac-quired by others, and the intentions of founders and donors are to be respected and observed. 26. Are parish school convents of sisters in fact ~anonically erected or merely filial houses? It is presupposed that the house had the antecedent requisites for a canoncially erected house at the time of its erection (cf. Question 3). If so, such convents are canonically erected religious houses unless the 241 QUESTIONS AND ANSWERS Review for Religious explicit or implicit intention of the local ordinary in particular cases was merely for a filial house (cf. Questions 11-13). This follows from the fact that such convents are only exceptionally filial houses. Parish convents are termed houses in approved constitutions equally with other canonically erected houses, for example, academies, colleges, and hospitals. Their superiors are in the same way superiors in the proper sense of this word, and not mere delegates of a higher superior or another local superior. Their superiors are held to the limit of the three-year term and to two such consecutive terms in the samehouse (c. 505). These same superiors are also equally ex officio members of the provincial or general chapter. Parish convents have their own councilors and bursar or treasurer, and these are proper to canonically erected houses (c. 516, §§ 1-2; cf. Question 6). Furthermore, some constitutions make this general sense clear by stating that only the smaller houses of two or three sisters are to be filial houses (cf. Question 6). It is true that a moral person, by the positive law of the Church, should be perpetual (c. 102, § 1); but the sense is that it may not be erected for a definite time, for example, five years. It is perpetual in the sense of the law when it is erected for an indefinite time (cf. Michiels, Principia Gen-eralia de Personis in Ecclesia, 535). The particular constitutions may add requisites for a canonically erected house. If so, the petitioning of the consent for the establishment of houses is made according to such norms and the houses are canonically erected or filial according to the same norms. 27. What do you think of the enactment of our constitutions that the portress should every night carry the keys of the convent to the superioress? This enactment was contained in article 319 of the Normae of 1901, on which the constitutions of practically all lay congregations are based. However, it was not repeated in the similar norms of the Sacred Con-gregation of the Propagation of the .Faith of 1940, nor is it by any means contained in all constitutions. In some convents, the superior would be the nocturnal custodian of a sufficient number of keys. The efficiency and practicality of this practice are at once questionable. Its necessity is equally doubtful. I personally have never heard of any alarming number of attempts to break into convents at night. The doors should be securely locked at night, but it is not the custom in the United States to use locks that can be operated only by a key from inside. We may also question whether this type of lock is more secure, and a door is not the only means of entrance favored by burglars. The principal objection against the practice is the danger of fire and the fire regulations. To repeat what we have already stated on two occasions: "All doors used in connection with exits shall be so arranged as to be always readily opened from the side from which egress is made. Locks, if provided, shall not require a key to operate from the inside. Latches or other re-leasing devices to open doors shall be of simple types, the method of 242 July, 1960 QUESTIONS AND ANSWERS operation of which is obvious even in darkness" (REVIEW FOR RE-LIGIOUS, 15 [1956], 284-85; 18 [1959], 165). It seems evident that all doors leading to the outside should be capable of being used as exits in case of fire; and an exit door locked from the inside, with the key in the superior's room, is a fire hazard of the first order. II. Local Superiors 28. Is a minimum age prescribed for local superiors? Every canonically erected religious house must have a local superior in the proper sense of this term. The prescriptions of canon 505 on the term of office and reappointment affect only minor local superiors. A minor local super

Issue 12.1 of the Review for Religious, 1953. ; Review t:or ~eligious Volume XII January December, 1953 Publlshed'at ~ THE COLLEGE PRESS Topeka, Kansas , "Edited by THE JESUIT FATHERS SAINT MARY'S COLLEGE St. Marys, Kansas REVIEW FOR RELIGIOUS is indexed in ÷he CATHOLIC PERIODICAL INDEX ¯ The C rt:husi ns Jerome Breunig, S.J. ~"HE centuries-old Carthusian Order is breaking ground in the | NewWorld and the eyes of America are watching with interest. Through the generosity of a benefactress and with the approval of the Bishop of Burlington, the Most Rev. Edward F. Ryafi~, a pio-neer band, consisting of two Carthusian priests and two lay brothers with some Americancandid~ates, has established the first ~ommunity at Sky Farm near Whitingham in the Vermont hills. The very name Carthusian is pronounced, with reverence on Catholic lips, and in .many minds it represents the ultimate in austerity and deep spiritual-ity. The coming of the Carthusians brings many questi~ons to mind. Is there place for them today? Aren't they passe, a respected' relic of the past? Just how old are they? Who founded them and why? Do they differ from the Trappists? What do they do? What did they do? How do they live? Is it true that they do not eat meat, that they do not heat their rooms, that they always wear a hairshirt? Are there Carthusian nuns? Many of these and similar questions are answered in the Apos-tolic Constitution of Pius XI, Umbratilem, in the booklet, The Car-thusian Foundation in America, and in tw~o recent books that com.- plement each other: The Cartbusians, which gives a detailed factual' description ,of their life, and The White; Paradise, which is a glowing account of his visit to the chartethouse ~it La Valsainte in.Switzer-land by the gifted autho£-conv~rtI, Peter van der Meer de Walcheren. Mo~t of the information in this article is taken from these four sources. Any questioning of the validity; and modern relevance of the Carthusians should be cut short by Umbratilem, the Constitution issued on July 8, 1924, when the Statutes of the Carthusian Order were. approved in conformity with the new dode of Canon Law. This important document on the contemplative life states clearly at the, outset that Carthusians h~ive chosen the better part, and holds up their life to the, admiration and imitation of all. ".All those, who, according to their .rule~ lead a life of solitude 'remote from the din and follies of" the world, and who not only ~3 JEROME BREUNIG Reoiew for Religious assiduously cbntemplate the divine mysteries and the ~ternal truths, and pou~ forth ardent.and continual prayers to God that his king-- dom may flourish and be daily spread more widely, but who also atone for the sins of other men still more than for their own by mortification, prescribed or voluntary, of mind and body--such indeed must be said to have choser~ the better part, like~ Mary of Bethany. "For no more perfect state and rule of life than that *can be pro-posed for men to take up and embrace, if the Lord calls them to it. Moreover, by the inward holiness of those who lead the solitary life in the silence of the cloister and by their most intimate union with Gbd, is kept brightly shining the halo of' that holiness which the spotless Bride of Jesus Christ holds up to the admiration and imita- ~tion of all." The document also mikes it clear that there is need for Carthu- .sians today. "For, if ever it was needf_ul that there should be ancho; rites of that sort in the Church of God it is most specially expedient nowa'days "when we see so (nany Christians-living without a thought for the things of the next world and utterly regardless of their eter-nal salvation,° giving rein to their desire for earthly pelf and the pleasures of the flesh an'd adopting and exhibiting publicly as well as in their private life pagan manners altogether opposed to the Gospel. ¯ . . It is, besides, easy to understand how they who assiduously fulfil the duty of prayer and penance contribute much l~ore to the increase of the Church and the welfare of mankind than those who labo~ in tilling 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 reap forsooth from their toil a more Scanty crop." The Founder An authentic hunger for God led a diocesan priest-educator in the eleventh century to formulate a" way of life that h'appily blends community life with thelife of solitude and keeps the advantages of each form. This life was first put into practice in 1082 by the same priest and six companions at Chartreuse in the Alps of Dauphin~, in Southern France, and endures to our day. From the extant r~cord of tributes after his death, this priest, whom we know as St. Bruno, was one of the great men of his time. Besides noting Bruno's talents as a preacher, writer, and educator, these tributes single out three vir-tues for which the saint was conspicuous: spirit of prayer, extreme January, 1953 THE CARTHUSIANS mortification, and filial devotion to Our Lady, virtues also conspicu-ous in his Order. Born in Cologne, St. Bruno (1030-i l~J)'studied at the episco-pal school at Rbeims. After his ordination he remained at this school for 25 Years as '.teacher~, principal, and "diocesan superintendentl) of schools. After a short term as chancellor of the diocese he evaded the efforts of the clerg~ to make him their bishop by "~scaping" to Chartreuse in 1082. In .I090 Pope Urban II called his former teacher, St. Bruno, to Rome to be his counsellor. The orphaned community wavered in their vocation for a time and later even deserted by.following their founder to Rome, but after a year they returned to their hermitages at Chartreuse. Though Sty. Bruno made the ground plan for the Carthusian Order, it was the fifth general, Guigo the Venerable (1109-1136) wh6 xvrote the Consuetudines, the first Statutes of the Order. "The Consuetudines are the Carthu-sian gospel, Guigo our evangelist and Saint Bruno our founder and lawgiver" (The Carthusians, 17). The Life of Solitude In Rome is a famous statue of St. Bruno by~Houdon. It is so lifelike, the comment is: "It would speak if his rule did not compel him to silence." Silence and solitude, so essential to the Cartbusian life, are insured by providing each monk with a separate hermitage consisting of four distinct rooms and an enclosed ghrden plot. There is a storeroom and work shop, usually on the first floor, and, above, an ante-chamber called the Ave Maria, because it honors a statue of, Our Lady, and an "'inner chamber" or living room. A private wash-room is also provided. In the cell proper the monk has a prayer-stall, desk and book cas~, a bed, and a small table for meals. Except on Sundays and feast days the meals are brought to an opening in each cell. There is never any breakfast and m~at'is never permitted even in sickness. From September 14 to Easter the evening meal is cut down to a collation of dry bread and whatever is the most com-mon drink of the country. Penitential as it is; the diet seems to insure longevity rather than shorten life. The cell is the monk's "living toom." Except for community exercises and the occasional recreation periods the monk never leaves his hermitage. He lives for God and God alone. Here he devotes whole hours to study, to spiritual reading, and to prayer, including mental prayer, the part of the Divine Office not said in choir, the JEROME BREUNIG . Reoieto for Religious Office of Our Lady. and sometimes the Office of the Dead¯ Since "the harp needs a rest,", th~ monk relaxes from time to time with light manual work such as sawing wood for his fire, cultivating his gar-den. making religious articles, and caring for the hermitage. No siesta is permitted and the night's sleep is always broken into two periods of about three and a half hours each by the night Offce. The Comrnunit~ Life The community life which tempers the solitude provides a~ frame-work with a fixed daily'order and sustains the courage of each monk by mutual good example. 'jBrother helped by brother-makes a strong city." The main daily communal exercises are the chanting of the night Office and of Vespers and the conventual Mass. On Sundays and feast days the rest of the Office except Compline is-chanted, meals arc taken in the refectory, and there is a recreation period. Besides there is a weekly walk outside the enclosure.- ,This period is called, the spatiarnenturn and lasts about three and a half hours. Dom I.e Masson an outstanding general of the order'(1675~- 1703). says of this exercise: "It is only with the greatest reluctance that I excuse from the spatiarnentum, and then. on!y to tbe aged. So great, it appears to me. is the utility of this walk for good both of body and soul . More easily and willingly would I exempt a car-thusian monk from the night Office for some days, or from fasts, of th~ Order. than from the spatiarner~tum." (The Cartbusians. 62.) What They Did Onl.y eternity will unfold the~ contribution of the Carthuslan Order to~ the glory, ~: God- and .the salvation of souls. Even in recorded history the order is eminent in providing the Church with saints, beati, and saintly bishops, archbishops, and a few cardinals. Perhaps the greatest s!ng[e contribution is the'treasure of writings in ascetical and m~stical theology. The only wealth of any kind in a charterbouse was to be found in the library. Scbolarship'was always held in high esteem and the monks helped enrich other libraries as well as their own ldy providing both copyists and eminent writers. Besides St. Bruno,' who is said to have written bi~ famou~ commen~ ¯ tary on the Epistles of St. Paul when at Chartreuse, the list of writers includes Ludolf of Saxony, whose Vita Cbris~ti was so influential for centuries~ Dionysius the Carthusian called the Ecstatic Doctor, who has written more than St: Augustine; John Lansperg, who ~_~te of Devotion to the Sacred Heart before St: Margaret Mary l and Lau- danuar~t, 1953 THE CARTHUSIANS rentius Surius, whose Vitae still help supplement the work of the ~3011andists. The official document of the Church Ur~bratilem is quite articu-late about the contribution of the Carthusians to the. religious life. "In his great kindness, God, who is ever attentive to the needs and well-being of his Church, chose Bruno. a man of eminent sanctity, for the work of bringing the contemplative life back to the glory of it~ original integrity: To that intent Bruno founded the Carthusian Order. imbued it thoroughly with his own spirit and provided it with those.laws which might efficaciously induce its members to ad, ,vance speedily along the way of inward sanctity and of the most rigorous penance, to the preclusion of every sort of exterior, ministr) and office: laws which would also impel th~em to persevere with steadfast hearts in the same austere and hard life. And it is a recog-nised fact that through nearly nine hundred years the Carthusians have 'so wel! retained the spirit of their Founder, Father "and Law- , giver that unlike other religious bodies, their Order has never in'~o long a space of time needed any amendment, or, as they say, reform." The badge of the order is appropriate. It is a globe surrounded by~ a cross and seven stars, with the motto: Star crux dum votoitur orbis terrarum The cross remains firm while the world keeps spinning around. If, persecution is a mark of Christ's followers, the Carthusians can certainly, be identified. "They have persecuted Me. they will also persecute you.'" Three Carthusian priors .were among the proto-martyrs of Henry VIII: fifteen more mohks died on the scaffold or starved to death in prison during the English persecution which practically suppressed the order in that country.~ Spain pre-vented a Carthusian foundation in Mexico in 1559, compelled the charterhouses to separate from the order in 1784, and suppressed them in 1835. The, French Revolution was the greatest blow. In ",1789 there were about 122 charterhouses. Almost all,of-them were suppressed, first in France and then throughout Europe as the French armies over-ran the continent. The restored houses in France were again disrupted in 1901 as a result of the Association Laws. Tile. Italian houses were suppressed during the course of the Risorgimento. The Carthusian Order in 1607 had about 260 houses with 2,500 choir monks and 1,300 lay brothers and donn~s. At the pres-ent time there are 18 established charterhouses witil a total of over 600 members. There are four charterhouses in France, five in Italy and Spain, and one each in Switzerland, Jugoslavia, Germany, and England. 7 January, ) 953 The Carthusian Nuns In 1245 Blessed John of Spain,, Prior of,the Charterhouse of Montrieux, was ordered to adapt the Carthusian Rule for a group of nuns at the Abbey of Pr~bayon in Provence. Since then there have never been more than ten convents for Carthusian nuns. The nuns; live in private rooms not separate buildings, have two recreations a day, eat in a common refectory, and are not obliged to wear the hair-shirt. They spend eleven hours a day in prayer, meditation, and work, and are allowed eight hours, sleep. The nuns have always been distinguished for their austere sanctity and strict observance. Out-standing among them ar~ Blessed Beatrix of Ornacieux and St. Rose-line of Villaneuve. Both lived durin'g the fourteenth century. The body of the latter is still incorrupt. At present there are four con-vents for nuns, two in France and two in Italy. BOOKS ABOUT THE CARTHUSIANS The following can be obtained from The Carthusian Foundation, Sky Farm, Whitingham, Vermont: The'Church and the Carthusians. The teaching of Pope Plus XI as contained in the Apostolic Constitution Umbratilem; Introduction, translation and Latin text. Pp. 18. $.10. The Cartbusian Foundation in America. Pp. 24. With pictures and illustrations, $.25. The Carthusians: Origin --- Splrlt--Familg Life. First p~inted in 1924. Re-printed in 1952 by the Newman Press, Westminster, Maryland, Pp. 107. $1.75. The White Paradise. The Life of the Carthusians. By Peter van der Meer de Walcheren. Witha preface by ~Jacques Maritain. David McKay Co., New York, 1952., Pp. 91. $2~00. THEOLO~Cf DI~EST Theglogy Digest, a new publication edited by ' Jesuits at. St. Mary's College, St. Marys, Kansas, is for priests, religious, seminarians, and laity who are interested 'in present-day theological thought, but who perhaps find it hard to maintain and cultivate this interest. The Digest aims to help such readers to ke~p informed of current problems and developments in theology by presenting a concise sampling of current periodical writings in America and Europe. The digests-deal with the vari-ous branches of theological learning--Apologetics. Dogmatic Theology, Scripture, Moral Theology and Canon Law, Ascetics, Liturgy, and Church History--with emphasis on the speculative rather tbar~ the pastoral aspects of theology. Published three times yearly. Subscription price in U,S.A.] Canada, and coun-tries of Pan-American Union, $2~00. Foreign, $2.25. Send subscriptions to: Theology Digest, 1015 Central, Kansas City 5, Missouri. "So Trust in God as it:. ," Augustine G. Ellard, S.J. ! [AUTHOR'S NOTE: For nearly everything in this brief account I gladly and grate-fully acknowledge my indebtedness to the article by C. A. Kneller, S.J., "'Ein Wort cleshl, lonatius oon Logola,'" in the Zeitschri?t t~uer Aszese und M~stil~, 1928, 253-'257. There one will find a fuller treatment of the matter and the original texts.] ONE could hardly be familiar with modern spiritual literature and not have encounfered one or the other, or both, of these sayings attributed to St. Ignatius: "So trust in God as if all success depended on yourself, and not at all on God; but take all pains' as if you were going to do nothing, and God alone every-thing"; and the other: "S~ trust in Go.d as. if all success depended on Him, and not at all on yourself; but take all pains as if God were going to do, nothing, and you alone everything." Both rules have become commonplace. The firsl~, more paradoxical, form occurs in various editions of the Thesaurus Spiritualis Soci~tatis desu, an official collection of documents of prime importance in the spiritual formation of mem-bers of the Society and in the hands of all of them. This version was first published by the Hungarian Jesuit Gabriel Hevenesi (d. 17i5) in a little book entitled lgnatian Sparks. For every,day of the year he proposed an aphorism of St. Ignatius. They were to have some-thing of the effect, if we may use an anachronistic cgmparison, of a spark-plug upon one's daily life and fervor. The book rhust have been excellent: it went through dozens of editions, one of them being ~s late as 1909. This di'ctum, "So trust . .," is put down for January 2, a fact which suggests that in' Hevenesi's opinion it was one of the best of the maxims which he' found in St. Ignatius. The dictum has been censured as contrary to the Catholic doc-trine of grace. It implies, the objection runs~ that man carinot do anything, not even merit, toward his eternal salvation. But the maxim is not concerned with how divine and human activities are united. I~t purports to give a working rule on how to combine one's expectations with one's exertions. It has.also been argued that the saying does not make sense, and that therefore it could not have been uttered b'y St. Ignatius. In an article on "The Tensions of Catholicism" in ThoughtI 1. Thought (December, 1950), 630-662. AUGUSTINE ~. F.LLARD Reoieuv/'or Religious Father Andr~ Godin.states that Catholic hope can deteriorate in two different vfay:~. The first is.by way of "the rationalizing tendency: to march toward salvation with assurance and in a spirit of con-quest." The secohd is the "affective tendency: to attain salvation ~hrough fear and tremblirig.'; The true "Catholic equilibrium of "the two tendencies" is "to act as though all depends on God and to pray as though all depends on us." He notes that ."the formula is sometimes r~versed, but then it ,s~ems extremely banal.''~ Father Godin takes "this celebrated formula" to mean that in Christian action there should be both humility and hope, and in pra, yer anguish as wellas ardent appeal. It excludes both Quietism and Pelagian-ism. One's life becomes a unified whole, in which there are both "the tranquil certitude of Christian hope 'and the. anxiety of invocation in .prayer." . If one were perfectly united with God and as it' were identified with Him, one might well trust in God as if all success depended on oneself, that is, really, on God, and tak~ all ~pains as if. God were going to do everything, that is again, God and oneself co-operating with Him. ~Father Pinard de la Boullaye, in his Saint Ignace de Logolq Directeur d'Ames, quotes it in French translation. He ~ays that it was inspired.by the doctrine of St. Paul: "I planted, Apollos watered, but God gave the growth" (I Cor.3:7). It should warn us, he adds, not to be negligent in any way on the-plea that after all it is reallyGod who accomplisl~es things. But Father Pinard de la Boullaye seems to betray a sense that there is something wrong with this direction by supplementing it immediately with another "quota-tlon from St. Ignatius (and Hevenesi also) strongly emphasizing foresight and constant self-correction: "To plan in advance,, what one is going to do, and then to examine what one has done, are two of the most.reliable rules for acting r.ightly,''~ The counsel to trust in God as if nothing depended on Him, and to exert oneself as if one's efforts were to have no effect, seems indeed to be more than a paradox or an oxymoron: how understand it as something other than a perfect absurdity? One so advised might ask, "How am I to go about formulating such a trust? What is the point in doing something expressly acknowledged to be of no avail ?" Although this first form of the maxim is in every Jesuit's 2.Ibiil~, p: 64~. 3. Thesaucu~"Spiritualis Societatis Jeiu (Bruges, 1897); No. 9, p. 604.~ 10 ~la'nua~'~ 1953 So TRUST IN G6D Tbesaurus~ oddly enough it is not the one more Commonly heard, or encountered. One is more, apt~ to meet, substantially this advice:. "Trust in God as if everythifig depended on Him, and exeft yourself as if you were'doing everything by' yourself." Given "this contrary and more intelligible .turn, the principle is said to ha;ce been a favorite guiding rule of the late eminent Arch-, bishop John I~eland of St. Paul. However, with him it underwent a further minor change: "We ought to act as if everything depe'nded on us, and pratt as if everything depended on God." Praying is sub-stituted for trusting. One of the most famohs pulpit-orators of the last century, namely, the French Jes6it Xavier de Ravignan, distin-guished for the conferences he used to give in the Cathedral of Notre Dame, Paris, in advising some of his younger religious brethren how to prepare themselves for preaching, said: "Listen to St. Ignatius, " who gives us this'meaningful counsel, 'One must do all as if one were alone in acting, and one must expect everything from God as if one ¯ had done nothing.' " This form of the saying is very common' on leaflets given to .retreatants, on :religious-calendars, holy cards, and so on. Another slightly different turn given to it is this: "Let Us ;act as bravely as if we could d6 everything, and still abandon ourselves to Providence as if we ~ould do nothing." A person who hears, that St. Ignatius advises one to act a~ if everything depended on ~ne's self and then again 'as-if nothing at all depended on one's self, may rightly '.wonder what St. Ignatius really said. Reason for wondering is enhanced when one notices the long interval of time that elapsed between Ignatius and Hevenesi, namely, .150 years. If, too, one should try to. find the' original 'words of St. Ignatius in hi~ printed works or in other first-class sources, one's wonderment could become still greater. Neither the first nor the second form of this saying is a direct~ quotation from the saint. However, the substance or idea of toe ~econd form does occur repeat-edly in the documents written by him or by his contemporar{es about Hevenesi gives, as his authority the Bologna Jesuit Carnoli (d. 1.693), Who published a life.of St. Ignatius at Venice ~n 1680. In a chapter on the faith and hope of the saint he relates the follow-ing incident. Off a certain occasion Ignatius, accompanied by Riba-' deneira, a confidant and frequent companion of his, called on~ the Spanish ambassador in Rome, the Marquis de Sarria, ~nd met with a cool reception. Ighatius's suspicion ~as that the M~rquis was piqued AUGUSTINE (3. ELLARD . . Review for Religious because~ his influence with the Pope was not considered great and his intercession was not much in demand. Then Ignatius explained to Ribadeneira that thirty years earlier the Lord had taught him to employ all permissible means in the divine service, but not to build his hope upon them. Hence neither upon the noble Marquis nor upon any other creature would he base his confidence. Carnoli does not give his source. In fact at that time it was not in print. Now it is, namely Ribadeneira's work, De Actis P. N. lgnatii.* In No. 108, the pertinent place, Ribadeneira writes: "He said to me that he thought of telling him that thirty-six [sic] years ago our Lord had given him to understand that in. matters of His holy servic'e, he ought to use all the possible legitimate means, but then to place his confidence in God, not in those means." Ribadeneira himself wrote a biography of St. Ignatius, and in the account of this visit quotes him as saying: "I shall tell him [the Ambassador], an'd I shall say it plainly, that thirty years [sic] ago I 'learned from God that in doing the work of God, I should seek all helps, but in such a way that I consider my hope to rest, not in those aids, but in Godralmselr. . s In a letter to St. Francis Borgia St. Ignatius gives expression to the same thought: "Looking to God our Lord in all things . considering it wrong to trust and hope merely in any means or efforts by themselves, and also not regarding it as secure to trust entirely in God without using the help He has .given, since it seems to me in our Lord that I ought to avail myself of all aids . I have ordered . "6 I The same Ribadeneira wrote a treatise entitled "On the Method of St. Ignatius in Governing," and in it he says: "In the matters belonging to the service of ou~ Lord that he undertook, he employed all human, means to succeed in them, with as-much care and efficiency as if success depended on them, and" he confided in God and kept himself dependent on divine Providence as if all those other human means that he took were of no effect.''7 Pinard de la B'oullaye gives several other .references to old writings which witness to St. Igna-tius's use of the sam~ principle.8 4. Monumenta Historica Societatis Jesu, Monumenta lgnatiana, Set. ,~, v. 1. 391 ; cf. 400. ¯ 5. Pedro de Ribadeneira, Vitq lgnatii Loyolae (Cologne, 1602), Lib. 5. cap. 9, 615ff. 6. Monumenta'Ignatiana, Set. 1, t~. 9 (Sept. 17, 1555), 626. 7. Ibid., Set. 4, v. 1, 466. 8. Pinard de la Boullaye, Saint lgnace de Loyola Directeur d'Ame~, p. 299. 12 January, 1953 So TRUST IN GOD This principle is also characteristic of the spirit that animates the Constitutions of the Society of Jesus. In one of the most important parts of them, after stating that, to preser;;'e and perfect the Society, supernatural means should be given the priority, the Founder says: "This foundation having been laid . natural means also . . . are conducive to the same end; if however they be learned and used sin-cerely and only for the service of God, not that our trust should rest upon them, but rather that, in accordance with the order of His supreme providence, we should in this way co-operate with divine grace.''9 The very same idea, in almost identical words, is proposed in the rules for priests.1° Perhaps the latest development in the long and complicated record of this aphorism :is the,following. About the beginning of 1951 Father Joseph De Lapparent, editor of Vari~t~s Sinotogiques~ wrote to Father John B. Janssens, the General of the Society, com-plaining'that the text of this dictum as it occurs in all the different editions of the Thesaurus Spiritualis was defective. In reply Father Janssens says: "Although that form of.the saying is not without -some sense~ it must be confessed that it is twisted and far-fetched, and does not perfectly correspond to very many sayings of St. Igna-tius, as one can see in the notes already published by your Rever, encen and in the study of Father C. A. Kneller, S.J., "Ein Wort des hl. Iqnatius yon Loyola.' "'~ Father Janssens goes on to say that in getting out the Spanish edition of the Thesaurus pubiished at San-tander in 1935 the'editor did well to change th~ text to: "So trust God as if all success depended on Him, not at all from, yourself; however, exert yourself as if God were going to do nothing, and you alone.everything."~3 ~ Before the times if St. Ig.natius the well known theologian, spir-itual writer, and chancellor of the University of Paris, John Gerson (1363-1429) had said something very. similar: "Presumption re-fuses to co-operate with God, and despair will not wait for ~he co-operation of God with it. The middle course is so to act that everything may be attributed to divine giace, and so to trust in grace 9. Constitutiones Societatis desu, Pars X, n. 3. 10. Regulae Societatis desu (1932), No. 14. 11. Nouvelles de la Mission de Shanghai, Sept. 15, 1944; Oct. 31, 1947; Dec. 30, 1948. 12. Zeitschrift fuer Aszese und M~stik (1928), 253-257. , 13. Acta Romana Soc&tatis desu (1952), 137-138. 13 AUGUSTINE G. ELLARD as not to give up one's own activity, doing what one can.'°14 Bossuet's conception of the matter was thus expressed: "One ought to expect everything from God, but nevertheless t0 act also. For one ought not only to pray as if God alone should do every-thing, but also to do what one can, and use one's own will with. grace, for everything is done through this co-operation. But neither should we ever forget that it is always God who takes'the initiative, for there precisely lies the basis of humility.''is St. Vincent de Paul puts it ~hus: "I cons,ider it a good maxim to avail oneself of all the means that are licit and possible for the glory of God, as if God should not help us~ provided that one expect all things' from His divine Providence, as if we did not have any human means."16 An Englishman, who like St. Ignatius, has a name in history as a military 'man and a religious leader, but was~ very unlike him in other respects, namely, Oliver Cromwell, is said to have given his followers this admonition: "Put your trust in G6d; but mind to keep your powder dry!" 14. "'De Si~nis Bonis et Malis;'" Opera (Ed. Dupin)~ III, 158 d. 15. Meditations sur l'Etaangile (40e jour).: cf. Pinard de la Boullaye, op.cit.29.9. 16. Letter t6 Markus Cogl~e (April 24, 1652), Oeuvres (Ed. P2 Coste, Paris, 19.21) ,rlV, 366. EXAMINATION OF THE PAST TWENTY-FIVE YEARS" , Proposed for Superior.s General 1. Has the love of God grown in proportion to the graces offered: daily Com-mumon, develop~ent.'of liturgical life, deeper study of Holy Scripture, increased de-vouon to Our Lady, doctrine of the Mystical Body, and way of spiritual childhood? Are there more souls of prayer in our communities? Is there a deeper sense-of God? 2. Has true charity increased within our communitie~ in thought, word, and deed? 3. Is tension caused by the quantity of work undertaken, to the detriment of patience and humility which ,should win hearts and draw them, to the religious life? -4. Has motherly charity in government rather than mere administration given a true idea of the holocaust of charity? '5. Has the pursuit of technical and p~ofessional progress obscured ~he need fo~ poverty, disinterestedness, a, nd0great lo~;e for the poor? / 6. Is the Gospelspirit of self-denial, penance, and reparation not only unques-tioned but stronger~to defend religious holiness against the spirit of the world? 7. Is more consideration given to religious who are tired and over-strained, and ".what means are taken to guard against that conditibn? 8. Have fi'iendliness between congregations, collaboration in work, the "spirit of the Church," increased? 14 Lengt:h ot: Lil:e of Religious Men: Marianist:s, 1820-195! Gerald J. Schnepp; S.M~ and John T. Kurz, S.M. ~'JHAT is the average age at death of male religious? Has their W~ length ~o~ life increased, decade by decade, with the rest of the population? Are there differences by country? Finally, how does the average age at de~ath of religious' compare with that of males in the general pdpulation? Answers to these questions are now availhble for 2,380 Marian-ists who died in the Society of Mary between 1820 and 1951. Source of the st~atistics is the latest edition of the Necrolo~g of ibe Societg of Marg which lists the name, age at death, and year and place of death of each religious who persevered.1, The Soci~ety of Mary was founded in 1817 in Bordeaux,-France, "by Very Reverend William Joseph Cha~inade: during the decade 1820-29, seven religious2 were called to their eternal reward and in succeeding decades, increasing numbers died. The congregation comprises three categories of persons: Priests, Teaching Brothers, and Working Brbthers. For the present study,s no breakdown by categories is given because, first, the Necrol-ogo does not distinguish the two types of Brothers, and secondly, the number of Priests is too small (perhaps ten per cent of the total) tO supply an adequate sample over the 130-year period covered.4 Let us take up, in order, the answers to the four questions posed. The mean or average age at death of the entire group of 2,380 Marianists is 55.7 years, with a standard deviation of 22.4 years: 1purpose of, the Necrology (Dayton, Ohio: Mount St. John Press. 1952), which also lists the exact day of death, is to recall to the li~'ing members the names of the deceased, for remembrance in their prayers: the list for the following day is read in community after the evening meal. 2Here and throughout the article is included the first Marianist to die, Brother An-thony Cantau, who passed away in Bordeaux in 1819. 3The present article is based on John Kurz, S.M., Length of Life of Male Religious (Unpublished M.A. thesis, Saint Louis University, 1952). 4Research on the lengih of life of religious priests' w~uld be of interest in the light of one study which shows that, the average age 'at death of Catholic priests in Eng-land is five per cent above the average for the general population. See Louis J. Dublin, Alfred J. Lotka, and Mortimer Spiegelman, Length of Life (New York: The RonaldPress Co., 1949), p. 219. '. 15 GERALD J. SCHNEPP and JOHN T. KURZ Ret~iew for Religious this means that approximately two-thirds of the ages at death fall between 33.3 years and 78.1 y~ars. The median age, or mid-point ¯ in the distribution, is 61.5 years. A total of 844 Marianists, or 35.5 per cent, lived out the traditional "thr~e score and ten" 70 years or beyond. These figures, it should be kfiown, are weighted by com-paratively low ages at death in the earlier years of the S'ociety. Even so, they indicate a fairly "respectable" life span. Measured in terms of service, assuming that each Marianist began his active life at the age of 18, this represents 89,726 years of service which the Society of Mary has given to the Church from 1820 to 1951.5 Concerning the second question, it is known that life expectancy all over the civilized world has been increasing during the past 130 years, the period of time covered by this study. Improved living con-ditions, better nutrition, and advances in medical science undoubt-edly all played a part in this development. Likewise, the extraordi-nary development of science and industry, along with the improve-ments in agricultural and processing techniques c6mbined to improve the quality, quantity, and variety of food. These factors had an in-fluence on the lives of all who lived during this period, including the religious who are the subjects of.this study. The facts concerning the 2,380 Marianists are presented in Table 1. During the first three decades, all deaths (except one) occurred at age 54 or less, and hence the mean ages at death are very low 23.9, 25.9, and 28.1 years. This is to be expected in a young society, since, if any deaths are to occur, they are likely to be deaths of rela-tively young religious. The length of time involved is not sufficient to enable men who joined at the usual age 15 to 25 to reach much beyond 50. But there is a steady upward progression through-out the series, with slight breaks during the 1910-19 and 1940-49 decades. The explanation ~eems to be that both were decades in which world wars occurred; in some European countries, religious in the younger age brackets served in the armed for~es, and some of them were killed. Further, during the '1910-1919 decade, the influenza epidemic interfered with normal life expectancy. In general, then, Table 1 indicates that Marianist life expectancy,has increased, decade by decade, reaching a high of 67.2 years during the 1930-39 decade. In order to make comparisons with the general population, how-ever, it is necessary to consider~ the figures for each country separately; SThis figure would be considerably larger, of course, if the services of those still living were included. Z TABLE I--Ageat Death and Decade of Death (1820-19Sl) for 2,380 ,Mar;an;sts 1820-29 1830;39 AGE GROUP 1 3 3 0 0 0 0 0 0 0 0 0 0 0 0 0 7 23.9 3 8 2 0 1 ~1 1 0 0 O 0 0 0 " 0 0 0 16 25.9 1840~49 12 14 13 2 4 4 1 1 0 0 °0 0 0 0 0 1 52 28.1 -- 1850:59 12 21 17 9 6 5 5 3 I 3 2 0 1 0 1 0 86 32.4 14.8 1860-69 5 I0 18 I1 6 8 4 8 6 5 '5 4 1 0 0 0 91 40.7 16.4 1870:79 14 28 19 I1 I0 6 10 I0 10 13 14 15 5 3 0 0 168 44.3 19.5 1880-89 1.7 22 13 10 15 8 12 10 22 17 I~ 16 8 5 ,,3 1 193 48.2 20.4 1890-99 18 34 ~20 9 5 ~,6 13 13 17 23 29 32 22 13 1 0 255 :51.8 "21.6 1900-09 5 28 I0 '4 8 "12 5 11 '17 26 32 37 30 18 8 5 256 59.2 20.6 I~10-'19 12 34 18 19 16 l0 8 16 12 23 39 46 41 30 10 3 337 57.1 20.1 1920-29 6. 23 7 . 7 4 7 I1 15 22 19 28 37 35 25 13 3 262 61.1 20.2 1930-39 2 lO 14 ll 9. 1 8 14 19 ~l 34 52 56 36 34- 14 345 67.2 18.0 1940-49 3 II 21 7 lO 6 3 8 ll 20 17 37 46 60 15 13 288 66.1 20.6 1950-51 1 .2 0 0 0 0 2 3 0 5 3 2 2 2 2 0 24 61.2 Total 111 248,175 100 94 74 83 112 137 185-217 278 247 192 87 40 2380 55.7 22.4 GERALD J. SCHNEPP and JOHN T. KURZ ¯ Reoiew for Religious this will help~to answer the third question. °World-wide figures, even if available,¯ would be misleading, since the f~ctors affecting length of life do not operate uniformly all over. It is also necessary to consider tbh figures for males 'only, since female.life expectancy is generally greater; for example, in the United States at the present time, male life expectancy is about 66 years, whereas femal~ life expectancy is about 71 years. Ten countries are represented as places of death for the 2,380 Mafianists.included in this study bui~ com-parative figures can be presented only for' France (1,314 deaths) ; Switzerland (171) ; United States (370) ; Belgium (141) ; ~and Austria (11i6) ' Statistics for .Spain (175 deaths) are unavailable in regard to the male population; smallness of sample rules out com-parative figures for the'other four countries: Japan (52) ; Italy (22) ; Russia (17) ; and C~na (2). TABLE 2 I-ireExpectancy o~r Males af Age 17 ~n France, Swlfzerland, United States, Belgium, and Austria Compared to Age at Death of MaHanlsts, by SpeciRed Time Intervals MARIANISTS WHO DIED IN FRANCE Years Average Age I. FRANCE Life Expect. atAge 17(1) ~861-65 63.4 1877-81 62.9 1891-00 63.8, 1898-03 63.3 1908-13 64.4 1920-23 65.9 1933-38 66.9 II. SWI'I'ZERLAN D 1910-11 65.5 1921-30 68.4 1931-41 70.0 I939-44 71.3 III. UNITED STATES 1930-39 70.1 1945 72.1 IV. AUSTRIA 1930-33 68.4 V. BELGIUM 1928-32 69.2 Years at Death 1860-69 42.0 1870-79 45.6 1890-99 55.2 1900-09 62.8 1910-19 " 53.3 1920-29 66.0 1930-39 ~ 71.0 MARIANISTS WHO blED 1910-19 ' 66.6 1920-29 67.5 1930-39 70.8 1940-49 74.9 No. of Deaths During Decade 77 ,153 223 129 1'99 97 116 IN" SWITZERLAND. 30 40 MARIANISTS WHO DIED IN THE UNITED STATES 1"930-39 - 70.3 ~' 87 1940-49 68.6 MARIANISTS', WHO DIEDIN AUSTRIA 1930-39 71.4 27 MARIANISTS WHO DIEDIN BELGIUM 1920-29 70.0 32 (1) Life Expectancy at Age 17 computed by interpolation from Dublin, Lotka, and Spiegelman, Length of Life and here expressed, for comparison, as expected age at death (li{e expectancy at 17, plus 17). References for the various countries: France, p. 346 ; Switzerland,' p. 348 ; United States, p, 324 ; Austria and Belgium, p. 346. January, 1953 LENGTH OF LIFE As is noted from Table 2; the comparisons are not perfect, "be-cause statistics from the various countries are not always available by decades. Since it may be assumed that all the Marianists had sur-vived at least the first 17 years of life (17 is the ordinary age for taking first vows), the figures, for the various countries are presented on the basis of life expectancy at age 17. A cursory examination of the tables will bear out this general conclusion: Mariani~t life ex-pectancy is about the same as, or somewhat more favorable than, that of the general male population of each country in the years since 1900; prior to' that time,. Marianist life .expectancy was somewhat lower, and in the early years of the Society; considerably lower, than the general male life expectancy. Another way of looking at this is to return to the figures in Table I. If only the 1,512 Marianists who died since 1900 are considered, it is found that 712 or 47.1 per cent lived to age 70 or beyond. Another matter of interest is the average length of life by coun-try. Tbis is available for our study but not for the male population of the ten countries over the span of years that Marianists have been working in those countries. The figures, in' order from highest to lowest, are: Belgium, 69.2 years; Switzerland, 65.8 years; United States, 60.5 years: Italy, 58.4 years: Spain, 57.5 years;: France, 53.6 years: Austria, 52.9 years: Japan, 46.8 years; Russia, 39.8 years; and'China, 22.5 year~. It should again be pointed out that these averages are b;]sed on a small number of cases in-,regard" to Japan, Italy, Russia, and China. For the rest, cautious comparison with the over-all average of 55.7 years seems to be justified. The only couff-tries with a large number of deaths which fall below this. general average are France and Austria. Compulsory military service and war undoubtedly are factors in both cases; and, for France, the cradle of the Society, it must be remembered that figures extend back to 1820 when general life'expectancy was not so high as it became in later years. The over-all conclusion, from this study is that life expectancy of Marianists for the past 50 years has been about the same as that of the general male population. Since the unmarried population has a lower life expectancy than the general population,6 ~tbese Marianist figures demand some explanation. Why do these Marianists-- 6"Among white males at ages 20 and over in the United States in 1940, the single had a death rate just 1 2/5 times that of the married." Dublin, Lotka, and Spiegelma~, op. cir., p. 140. 19 GERALD J. SCHNEPP and JOHN T. KURZ Ret~iew for Religious all unmarried of course--have a higher life expectancy than 'other unmarried males in the population? Explanations readily suggest themselves: the screening process by which only healthy persons are accepted in'to the congregation; the fact that most of these men were male teachers, an occupational classification with a higher than aver-age life expectancy? lack of financial and dbmestic worries; regular-ity of life, i~ncluding regular hours for prayer, work~ recreation, meals, and sleep; easy access to good medical care; and, in the United States, exemption from military service. Less certain as a factor is the loss, through defection, of individuals who, if they had perse-vered, might tend to decrease the average age at death. Although it is impossible to state, from the present study, that these are the factors at work, they are mentioned here as suggestions for a more ambitious project which might be undertaken in the future. It would also be profitable to make similar studies of other religious orders and con-gregations of men and of women; to consider Priests and Brothers separately; and to make some inquiries int.o the causes of death. The general value of such studies is to provide an answer to the recurring criticism that religious life, from a physical and/or psycho-logical point of view, is unnatural and harmful. For the particular order or con. gregat!on, such studies are valuable in guiding the ad-ministration in such matters as recommendation of religious for ad-vanced studies; appointments to serve as superiors: .policies on diet and medical care; adaptation of religious life to modern conditions; and provision for the aged members who, according to all indica-tions, will be progressively more numerous in the future, propor-tionately, than ever before. Since these considerations may seem to put too much emphasis on the natural, it must not be overlooked that the Will of God in regard to the death of each religious is a fact; however, we may be certain that God does not prohibit but rather commands that all natural means be used to prolong that life as long as possible. 7Ibid, p. 219. OUR CONTRIBUTORS THOMAS SULLIVAN, the designer of a special Communion card for patients (REVIEW, Sept. 1952, p. 248),is chaplain at St. Luke,s Hospital, Aberdeen, South Dakota. GERALD J. SCHNEPP and ALBERT MUNTSCH are-professors of sociology at St. Louis University, St. Louis, ,Missouri; the latter has been teaching 49 years. JOSEPH F. GALLEN teaches canon law at Woodstock College, Wood-itock. Maryland. AUGUSTINE G. ELLARD and JEROME BREUNIG are members of' the editorial board. 20 Canonical oVisi!:at:ion ot: Nigher Superiors ,Joseph F. GaIlen, S.J. THE visitation of the houses 9f a religious institute by the higher. superiors and the local Ordinary, since it is prescribed by canons 511-512, is called the canonical visitation. The pur-pose of this article is to explain the visitation of higher superiors. 1) Frequencg of visitation. The Code of Canon Law does not determine the frequency of the visitation of higher superiors. In the practice of the Sacred Congregation of Religious in appro',;ing the constitutions of lay congregations, which is and should be closely imitated by diocesan institutes, the far more common norm is ~hat the superior general, personally or throug~ anothe~ religious, visits the entire congregation at least every three years, even in congrega-tions that are divided into provinces. Many institutes not divided into provinces, realizing that they lack the customary annual visita-tion of a provincial; prescribe a greater frequency of visitation by the superior general, for example, every second year, at least every second year, or annually. This desirable greater frequency cannot be pre, scribed in many congregations because of their large number of sub-~ jects, the great territorial extent of the institute, or both, A much lower number of congregations command a visitation by the superior general only once every six years, but at least this is commanded in the .practice of.the Holy See for lay institutes, even in those that are very extensive and large. By far the greater number of institutes im-pose an annual visitation by the provincial; a small number limit this obligation to one visitation in three years or two in three years. The annual visitation' is the much more preferable norm and it may always be made, even when not commanded by the constitutions. Some constitutions permit the provincial ~o omit the visitation during the year that the house has been or is to be visited by the supe-rior generhl, but a prudent provincial will hesitate to use this privi-lege unless some rare business of greater moment demands or counsels the omission of the visitation. A provincial cannot make the annual appoint.ments satisfactorily to himself or to others unless he knows both his subjects and the facts. 2) Moral oblioation of making the visitation. Canon 511 per- 2.1 JOSEPH F. GALLEN Review for Relfgious mits .the particular constitutions to determine the frequency and even to omit any prescription, as to the frequency of the visitation. If the constitutions have 'commanded a determined frequency, canon 511 imposes an obligation immediately in conscience on the higher supe-riors to make the visitation according to this frequency. The omis-sion 'of the visitation, without a justifying, reason, is thus a sin. Many canonicalauthors hold that this obligation is grave.1 The~sin .is certainly.grave if the culpable omission of the visitation is the ~:ause of the existence or continuance of a serious relaxation of reli- :gious discipline or of any another seriously harmful situatio'n.2 3) The obligation is personal. Canon 511 permits a higher :superior to designate another to make the prescribed visitation only when he is l~gitimately prevented from doing so himself. Legitimate impediments are the following and others of about the same import: sickness, infirmity, old age, the great territorial extent or large num-ber of subjects of the institute or province, other business 'of serious mom, ent, and long or frequent absences on visitation that impede the proper government of the institute or province. It is evident' that such reasons will frequently excuse from only part of the visitation': Houses omitted from a visitation should ordinarily be given the pref-erence in the following visitation. A few of the excusi.ng reasons will lose" some and even all of their cogency if the higher superior is given an efficient secretary and freed from the work of a typist' and clerk. The lack of proper "courtesy is also a time-consuming element in the lives of higher superiors. Matter~ that fall within the compe-tence of local superiors should not be brought to higher superiors. Subjects should ordinarily not seek an interview for matters that can be despatched by letter. Whgn an interview is necessary, proper courtesy demands that a subject request an interview by'l~tter. The telephone should be used only when a request or a matter is urgent. It.is obviously inconsiderate and discourteous to drop in on a higher superior at any time and to expect an interview. We can .all al~o render the lives of higher superiors more useful, fruitful, and peace-ful by coming to the point quickly and sticking to it. Reasons ex-cusing from making the visitation are to be interpreted more liberally for the superior general than for the provincial. 1. Beste, 335; De Carlo, n~ 92: Fanfani, n. 70; Fine, 981: Gerster, 263; Geser, q. 364; Piatus Montensis, ,,L 636; Pruemmer, q. 170; Schaefer, a. 558; Vromant, n, 396, 2); Wernz-Vidal, III, n. 145. ¯ 2. Cf. Wernz-Vidal, III, n. 148. 22 danuar~lo 1953 : CANONI~U., VISITATION The'.understanding of the constitutions in a particular institute may be that the higher superior has full liberty either to make the visitation personally or to delegate another as visitor. This interpre-tation is more likely to be verified if the constitutions omit the.clause of candn 511, "if legitimately impeded," and is far more readily ad-mitted for the superior general than for the provincial. Aliteral in-terpretation of canon 511 leads to the conclusion that a higher supe-rior must delegate another for any visitation that he cannot make personally. This is also the: teaching of authors and is at least gen-erally true. However, if a personal visitation is mostrarely omitted, I do notbelieve that there exists a certain obligation to delegate an-other as visitor unless a, situation in the institute, province, or house clearly demands a visitation. Higher superiors are to be slow to ex-cuse themselves and to delegate a visitor. Su,bjects quite generally find it difficult to talk to a-delegated visitor. 4) Constitutions that do not prescribe ~isitations. Canon 511 does not directly command higher superiors to make visitations; it merely enforces any obligation of visitation imposed by the constitu-tions., If the particular constitutions do not impose a visitation, the higher superior has no.obligation but he always has the right of making a visitation. Some constitutions do not oblige the superior general to make visitations, but this would be unthinkable in the case of a provincial and also in that of a superior general of an institute not divided into provinces, , Canon ~I 1 is principally concerned with centralized institutes and thus with general and provin'cial superiors, who are the higher superiors in such institutes. These institutes can also have superiors of vice-provinces, quasi-provinces, regions, missions, districts, and vicariates, who should, as a general principle, follow the same norms-of visitation 'and of frequency as provincials. The canon also extends to the superiors of monastic congregations and confed.erations and ac-cordingly now affects the superior general or president lind regional superiors in federations and confederatiohs of nuns established cording to the counsel of the apostolic constit.ution, Sponsa Christi. ~,The constitutions of some institutes of ,religious. women factu-' ally consisting of many houses and engaged in the active life., contain no prescriptions on visitation, because by law they, are nuns or.con-. gregations of sisters whoseconstitutions.have been,taken from orders of nuns. The mothers superior of such institutes should make visita-tions according to the norms detailed-abo~e for .superiors general. 23 JOSEPH F. GALLEN Reoieto for Religious Theseinstitutes are factually centralized, and the purpose of a visita-tion is at least as necessary in them as in a canonically centralized in-stitute. 5) Designation of a delegated oisitor. The usual norm of con-stitutions of brothers and sisters permits a superior general to appoint -a visitor for a particular matter or an individual house but demands the consent of the general council for the delegation of a visitor for the entire congregation if this visitor is not a member of the general council.3 Some constitutions extend the necessity of ~his consent to any delegated general visitor and to a visitor designated by the supe-rior general for an entire province. The same norm ordinarily regu-lates the nec, essity of the consent of his council in the delegation of a visitor by a provincial superior. 6) Companion of oisitor. The constitutions of brothers and sisters almost universally prescribe that a superior general, provincial, or delegated visitor is to have a religious of perpetual vows as com-panion. 4 The companion can be of great assistance to the visitor by handling the latter's correspondence. He could also be delegated for the visitation of' pl.aces, i.e., the chapel and sacristy, cloister, refectory, kitchen, recreation or common room, library, and the living quarters of the religious. The whole house shofild be visited'. The general or provincial bursai would frequently be an apt companion. He could examine the books and investigate thoroughly the financial and material condition of the house. 7) Purpose of ~isitation. The 'importance that the Church places on the visitation of higher superiors and the seriousness with which canonical authors consider its obligation manifest evidently that the visitation is not to degenerate into a mere ~egal formality. The primary purpose is to learn and correct defects of religious dis-cipline, s "This includes the observance of the vows, "the laves, decrees, and. instructions of the Holy See, the constitutions, legitimate cus-toms, ordinations of the general chapter, and the regulations of higher superiors. Such a purpose implies the encouragement, of the fervent, the prudent correction of delinquents, and the prescribing of apt means to restore, preserve, and increase fait.hful and constant ob-servance. Higher superiors are to ax;oid the energy of the reformer but they-are also to shun the passivity of the quietist. Some people 3. Cf. Normae, nn. 256: 271, 9*. 4. 'Cf. Normae, n. 257. 5. Cf. Wernz-Vidal, III, n. 148. 24 January, 1953 VISITATION hold that the least government is the best government; others incline to the view that the worst government is no government. If a local Ordinary finds a serious situation in any house in his canonical vis-itation, the conclusion is almost infallible that higher superiors have been derelict in their duty. A paternal or maternal government does not exclude in religious superiors,, as it does not in our Holy Motherl the Church, decisive action when this is demanded by the circum-stances. The higher superior is~also to learn the spiritual and tem-poral needs and desires of subjects and to grant these according to the principles of the religious lifel the common good, and prudence. The purpose of the visita,tion is also to investigate the govern-ment of provincial and local superiors and the administration of the temporal property of the house and province. Defects of govern-ment and administration are to be prudently corrected. There is a general need of clarity and emphasis on the fact that the investigation of government is only a secondary purpose of the visitation. Too many religious prepare for an interview with a superior general or provincial with only one principle in mind: what is wrong with the superior and with the officials? The primary norm of the prepara: tion should be: what is wrong with me? Higher superiors should protect the good name and authority of local superiors, they should remember that in a doub~ ~he presumption favors the superior, bu~ they cannot follow the principle that a local superior never errs. Mi, nor, accidental, and occasional mistakes should be overlooked; the local superior also must be given the forbearance due to a son, or daughter of Adam. However, habitual and serious dei:ects that are ob-structive of the spirituality, efficiency, and peace of the community should be studied, and the local superior is to be admonished of them, but with appropriate consideration. It has been remarked that we can often justifiably apply to a superior the principle of what was said of a conspicuous historical character: the scrutiny fastened on him detects many flaws but entitles him to be. judged free of any-thing of which he is not charged. ~ An important purpose of the visitation is that the higher supe-rior acquires a knowledge of the Capabilities and deficiencies of sub, jects. This should be of great assistance in making the annual ap-pointments for both the common and the individual good. 8) Extent ot: the t~isitation. The visitation extends to all houses, persons, places, and things. Both superiors general and provincials should strive to visit the missions at least once during their term of ,JOSEPH F. GALLEN office. The religious on .the missions are those making the greatest sacrifice and they should not be the most neglected. Both in law and in fact it is the presumption that perfect observance is more °difficult in small houses, and yet higher superiors are inclined to make only a cursory visit of a few hours iii~such houses. Canon 511 commands a higher superior to visit all bbuses subject to him. Therefore. a provincial does not visit a house immediately subject to the superior general unless he has been delegated to do so by the" latter. Canon 513, § 1 obliges a visitor ~to interview only the determined religious and the number in a house that he judges necessary for the purpose of the visitation, but¯ the particular law or custom of an institute will almost universally oblige a higher superior to interview all the reli-gious, This is also demanded by paternal government and the pur-pose of knowing the individual religious. As stated in n. 6, the visitation extends to all places in the house. A visitor is to be sensi, tire not o.nly to the irregularities of worldliness, luxury, softness, and sensuality but also to the adequate and et~icient furnishings of the living quarters of the religious. The cell of stark monastic sim-plicity may be suitable neither for sleep nor work. The visitation extends to all'things, for example, the furnishings of the house, the chapel, the sacristy, the proper care of the sick in the infirmary, the clothing, the heating, light,- food, to the books and documents of temporal administration, and to the book of minutes of the council. A fastidiousness, over-interest, and preoccupation with food is evidently alien to the state of perfection, but the food of religious ~hould be simple, substantial, well-cookedl appetizing, and sui~cient. Religious poverty implies privation, not indigestion. Highe{isuperiors should not omit a quite careful visitation of the li-brary and should investigate the number and quality of the' books purchased during the year. It would be interesting to learn what percentage of the budget, if any, is allotted to the purchage of books in some religioushouses. The visitation covers the whole external life of the community. The suitability of the horarium to the work and climate of the community is to be studied. Some institutes, especially of women, appear to follow the l~rinciple that the religious may die but the horarium must go on. In this era of enlightened and pru.dent adaptation the higher superior is to look carefu11~r'into the matter of customs. Some of these are meaningless, antiquated, originate from the self-interest of the few, or serve only to imprison the soul of the religious life in a labyrinth of formality and detail. It - danuar~l, 1953 CANONICAL VISITATION would be unwise to conclude that the need of a~laptation extends only to religious women, not to religious men and priests. 9) Opening of the visitatiqn. A visitation customarily begins with an exhortation to the community by the visitor. "Fhe topic of this exhortation should ordinarily be a virtue or principle distinctive of the religious life, a virtue especially necessary for the particular in-stitute, or a present problem of the religious life or of the institute. 1 O). Precept of the vow of obedience. Some institutes oblige the visito~ at the opening of the visitation to.imi~ose a precept in virtue of the ",;ow of obedience on the members of the community to reveal serious offenses. A few institutes extend the precept to anything else the religious may think necessary for "the good of the community. This precept does not extend to conduct that has been completely re-formed and obliges only with regard to matters that are external, certain in fact, and serious.6 11 ) Prelirninar!/interviews. It would be profitable for the visi-tor to have a preliminary interview on the state of the community alone with the superior, with the entire group of councillors, at which the superior is not present, and for their respective fields with such officials as the bursar, the master of novices, of postulants, of junior professed, and of tertians, with the dean, principal, adminis-trator, or director of the school, hospital, or institution. In these preliminary interviews the visitor should cover such topics as the gen-eral religious discipline of the community, fidelity to spiritual exer-cises, silence, cloister, observance of pove, rty, whether necessities are obtained from the community or externs, whether material necessities are adequately supplied by the community, whether the quan.tity and quality of material things are. observed according to the tradi-tions of the community, the possession of. money by individual reli-gious, excesses or imprudences in contacts with externs, the more common defects of religious discipline, the general level of spirituality and charity in the community, the success in general of the com-munity in its work, obstacles to this success, whether all the activities. of the community are profitable, activities added or dropped, whether the community is overworked, the material and financial state of the house, state of the community in relation to the superior and:~fficials, whether the council is properly consulted, the s~.ate of the external relations of the community with the local O~dinary, the parish clergy, diocesan director of schools, hospitals, or., other institutions, 6. Bastien. n. 302 ~" JOSEPH F. GALLEN ReView for Religioud 'with the chaplain~ the confessors, and with secular authorities and agencies. Inquiry is to be made about the adjustment of the junior professed to the active life, their formation, care, direction, instruc-tion, and education. In a novitiate, an even more diligent inquiry is to be made on these headings about the novices and postulants. 12) Interoiews with indiuidual religious. The following is a suggested outline of topics for the interviews with the individual' re-ligious. It.is b~; no means necessary that all of these be covered with each religious. The visitation will be more helpful if the visitor suc-ceeds in getting the religious to talk spontaneously and if he directly and indirectly suggests topics rather than adheres to a formal ques-tionnaire. The visitor should, make a notation of any important matter. A notation is of great efficacy in mollifying a, tempestuous soul. a) Health. Sufficient rest? recreation? food? any particular ail-ment? it~ nature? care? the opinion of the doctor.?. b) Work. Success? progress? difficulties? sufficient time for preparation? according to the system and traditions of the institute and directions of' tho~e in authority? overwork? direction of extra-curricular activities? relations .with head of school, hospital, institu-tion? the level of moral and Catholic life among the students? the influence of the community and the individual on these? c) Studies. Studies taken during the year or the summer? in what? how profitable and practica.l? what success? What work is the individual inclined to?. thinks he will do his best in? Is there an~" time to advance by private study and reading during the year? , d) Companions. Getting along with them? Making an effprt to do so with all? Any particular difficulty with anyone or any type? Neglecting some and associafing with only a few? Any coldness, antipathy, anger? Divisions, factions, cliques in 'the com-munity? Their cause? Any cause of 'lack of peace, harmony," happi-ness, charity in the community? " e) Religions life. Any difficulty in attendance at common spir-itual exercises or in performing those prescribed? Any dispensatio, ns necessary? Why?'Any obstacle to profi.t from religious exercises? Any .problem in the observance of poverty?~ Any difficulty in securing ma-terial necessities from the communi.ty-? How is obedience going? With the superior? With officials? Sufficient opportunity for confession? Supply of spiritual books adequate? Does work, community duties, domestic duties interfere with the interior life? Sufficient opportunity 28 danuar~l, 1953 CANONICAL VISITATION to deepen and intensify the dedication to the interior life? Days of recollection, tridua, retrea~s profitable? f) Superiors and officials. Any external obstaCle to a spirit of faith towards superiors and officials? Any misunderstanding? Any hesitancy or diffidence in approaching them? g) Anything else? Any suggestions? complaints? difficulties? permissions? Everything he needs spiritually and temporally? Any-thing, else he wishes:to say? 13) Some principles for the individual interviews. The visitor , must cultivate the dexterity of giving each subject sufficient but not excessive time. The ability to end an interview promptly bui gra-ciously is an enviable gift for the life of a superior. All of us have to beware of the natural tendency to find greater truth in the story first ¯ told or greater force in the argument first presented. Fairness, judg-ment, patience, and prudence are necessary for any visitor who ~ishes .to be objective and to learn the objective truth. The fact that the subject is a friend, the possession of an attractive personality or man-ner, or a facile and orderly presentation is not an infallible criterion of truth. Our enemies and the unattractive and inarticulate are not always wrong.' The passing of the poetry of life teaches' us that man, and woman also, .too often knows only what.he desires to know, too often sees only what his inclinations want, and all too frequently finds in the objective oi~der what exists only in the desires or rebellion of his own heart. The visitor is,to ascertain the individual state of each subject. He is not to conclude too readily that a problem is. exactly the same as something in his own past life or that it possesses no distinctive note. The constant pronominal subject of the visitor's thought'should be ¯ you, nbt I. We rarely solve another's problem by the history of our own lives. The subject.should be made to feel that there is a sincere interest in him, An,interruption, exclamation of surprise, or calm remonstrance should be used to restrain any flow of words that is outracing the mind. Reluctant and forced replies, especially with re- ~gard to oneself, are very frequently suspect,in their objectivity. This is the suitable and expected time for the higher superior to administer necessary correction to individuals. The visitor should first make certain of the facts, hear all sides patiently, and correct calmly. A higher superior who never corrects should not be too quick to thank God for the fervor of his institute. The omission of correction is sometimes prudence. Sometimes it is sloth, or lack of courage, or 29 JOSEPH F.,GALLEN Reo~eto for, Rehgtous, human respect. Many a higher superior has prolonged his sleepless ~ nights by exclaiming: "Oh, if the,generals or provincials had onIy~ done something about him (or her) years ago! Now it is impossible to do anything." But now also is the time for him to do for futu're higher, superiors what he would have had done for himself: 14) The field of conscience and of religious government.~ The" forum or fieId of conscience consists strictIy of actions that are in- 'terior, or external but not readily knowable by others, provided eil~her is the type of action that one V~uld not care to reveal to an-other except under a-pledge of secrecy. The field of conscience thus consists of all completely interior acts, such as .graces: lights: good desires, inclinations, "attractions, affections, and motives; interior progress; consolation; desolation; desire of progress; conquest of self; acts and habits of virtue; interior acts of prayer; imperfect and evil attractions, propensities, aversions, and motives; interior trials ¯ and dangers; imperfections, sins, and habits of sin; and lack of in-terior effort in prayer and spiritual duties. All external actions not readily knowable by others are also restricted to the forum of con~ science. Such interior matte'rs as the ,knowledgeof. how to pray, to make the examen of conscience, the difficulty or ease in usin'g par-ticular methods of prayer or examen, the attraction or repulsion for particular types of spirituality, people, or occupations are not strictly matters of conscience, since one would not hesitate to speak of these to a friend .without a pledge of secrecy? Unless the Institute is Clerical and has the privilege of imposing the obligation of a manifestation.of conscience~ the visitor is forbid-den to inquire about any matters that appertain strictly to the forum , of conscience. If such interrogations are made, thesubject riaa.y lic-itly reply by a mental reservation. However, a subject is not forbid-den to reveal any of these matters voiuntarily to a visitor, even if the latter is a brother, ntin, or sister. All religious ale even counselled by canon 530, §'2 to manifest their consciences to superiors. If the superior is not a priestl this counsel does not extend to sin, tempta-tion, and any other matter that demands the knowledge and trair~ing of a priest. The. subject is not forbidden to reveal these n~atters also ~ to a visitor or any superior who is a brother, nun, or sister. The field of religious government consists of all external and 7. Bastien, n. 212, 3; Beste, p. 350: Creusen-Ellis, n. 128; Jone, 444; Schaefer, n. 684; Verrneersch-Creusen, I, n. 650. 3O danuar~,1953 CANONICAL VISITATION readily kriowabl~'conduct of a religious. Superiors may legitimately question a subject about such personal conduct, and the subject is obliged to answer truthfully,s Religious may therefore be questioned by the visitor or any superior on such matters as rising on time, ex-ternal performance of spiritual duties, prompt attendance fit common 'exercises, observance of silence, external charity, neglect of study, external neglect of the duties of one's offic.e, whether one went out of the house without permission, or without a companion, mailed .l~t-ters without permission, etc. 15) Denunciation of the conduct of a companion. Denunciation is the technical term that signifies the revealing of the conduct of a comp.anion to a superior." Religious do not and should not revealthe petty and purely personal defects of companions. This alone is to be classified as talebearing. Religious may certainly reveal the faults and defects of others that are of no serious malice but are disturbing, interfere with. one's own work, peace, or happiness, or with those of some others, or of the.entire.community. A religious is not obliged to lose a great deal of sleep or suffer headaches because a companion nearby tyl6es most of.the night and whis~tles most of the day. ,The door slammers, radio addicts, midnight bathers, corridor and cubicu- .lar orators and vodalists, and the nocturnal religious who flower into the life of work and talk only at night fall under this principle. A visitor or any superior may inquire and subjects are obliged to ankwer truthfully about an offense in external r~hdily khowable con-duct of ~/companion: a) if the religious by the particular law of their institute have re-nounced the righ't to their reputations to the extent that any sin or defect may be immediately denounced to the superior.9 Such a re-nuncxation is practically never found in the law of lay institutes. .b) if there exists a rumor or founded suspicion of the commission of the offense by the particular religious.I° c) if a truthful answer is necessary to avoid the danger of serious harm to the institute, the province, the house, an innocent third 8. Berutti. 109: Beste, pp. 336: 350: Creusen-Ellis, nn. 89, 2: 128: Geser. q. 510: Jombart. I. n. 839. 3°: Van Acken. q. 164; Vromant. n. 402. 9. Cf. Summary of the Constitutions of the Society of Jesus. nn. 9-10: Com-mon Rules, n. 18. 10. Augustine. VIIi,: ,~19-520: Coronata I, n. 540: Fanfani. n. 72: Geser. q. 377; Pruemmer. q. 110: Sipos. 339. 31" ¯ JOSEPH F. GALLEN~. Revie~o fdr Religious party, or the.delinquent himself,n This reason alone permits the revelation of the matter of an entrusted secret of counsel or official secret. 12 A religious maq reveal the offense of a companion spontaneously or in answer to the question of the visitor, since in the religious life the offense of another may always,, practically speaking, be immedi-ately denounced fo a superior without the necessity of a .previous fra-ternal- correction.13 Conduct that has been completely corrected is not to be revealed, and it is evident that a ~ubject has no right to in-ves'tigate the conduct of his companions.Subjects should be prayer-fully attentive/to the case listed above under c). In practice such a matter should be~revealed.to the superior as soon as possible. Reli-gious are apt to excuse themselves from such a revelation lest even "their own conscience accuse them of talebe.aring. Later they may painfully and shamefully hear their consciences condemn them as the cause of a human disaster and of the suffering of many or all of their fellow-keligious. Whenever the name of a companion oCcurs in a conversation with a superior, conscience should immediately signal the red warning of truth. The facts and their source should first be studied, not in the imaginative and exciting glow of the evening, but in the cold and gray stillness of the early morning. Any denunciation to a superior should also be preceded by a searching examination of conscience on one's purity of motive. An impure motive stains the soul and als9 discolors fZct. Superiors should remember that the voice, the.face, and even the bristling hair of the criticism of others often bear a.striking resemblance to those of defense of self. 16) The visitor rna~t use u2hat he has learned in the visitation. The purpose of the visitation is not mere spiritual direction but gov-ernment and evideritly gives the visitor the right of using what he has learned in the Visitation. The visitor may therefore do such things as instruct, reprehend, correct, change the employment, office, or house of a religious, or place him under the vigilance of a local supe-rior because of what he has learned in the visitation. ~ In the use of information on an~" matter that is not commohly known~in tlie 11. Abbo-Hannan, I, 523; Augustine, III, 139-40; Bastien, n. 236; Beste, p. 336; Cocchi, VIII, n. 302 b) ; Creusen-Ellis, n. 89, 2; De Carlo, n. 95; Fanfahi, n. 72; Gerster, 264; Geser, q. 377; Pruernmer~ q. 110; Sipos, 339; Vroraant, n. 402 ¢). 12. Vromant0 n. 402. '~ 13. Coemans, n. 231; Fine, 1067; Regatillo, I, n. 658; Wernz-Vidal~ III, n. 149. 32 danuary, 1953 CANONICAL VISITATION community the visitor is to be careful to protect the reputation of the subject. He is forbidden to use, outside of the interview itself, any-thing learned in a voluntar~l manifestation of conscience without the express consent of the subject. 17) Revelation of things learnedin "the visitation. To reveal is . to tell others. In general, the visitor is forbidden to .reveal secret matters learned in the visitation. This obligation of secrecy clearly does not extend to matters that are commonly known in the. com-munity, but a prudent superior avoids indiscriminate conversation on anything that even appears to have been learned in virtue of his office. Some superiors could foster a greater intimacy with secrets. The visitor is to keep secret the identity of the one who gave the in-formation, but the importance of the matter to be corrected Can in some cases prevail over this obligation. Evidently the superior should not apologize for his duty of correction by even obscurely and guardedly hinting the name of' the one who gave the information, This would be to imitate the soldier who had enlisteti for the music of the bands but not for,the whine of the bullets. .Neither should the superior strive to make it appear that the sole reason for the c0r. rection is that the matter was reported to him. The mere mention of this fact often destroys any effcacy that the correction might have had. The visitor may reveal secret matters learned in the visitation, to a higher superior or to his councillors if this is jhdged necessary for a more permanent and efficacious correction. It is always forbidden to reveal anything learned ~in a manifestation of conscience without " the express consent of the subject.14 18) Closing of the visitation. The visitor frequently gives an exhortation also at the close,of the visitation on a topic of the same nature as that used to open the visitation. 19) Instructions and regulations. The visitation will be par-tially ineffective unless means are taken to further the good that the community is doing, to bring it to dffect the good that is being left undone, and to correct abuses. The visitor should write out instruc-tions on these points. It will usually be sufficient to reaffirm existifig obligations without enacting new regulations foi the community, New laws are to be regarded at mo~t asa se'asonal delicacy, not as our daily bread. The visitor should retain a copy. of the instructions. According to the custom of the institute, these instructions may be 14. Cf. Coemans, n. 501 b): Voltas. CpR. I. 85, nota 6; Wernz-Vidal, III, n. 210, nota 57. ~ 33 JOSEPH F. GALLEN Reoieto t:oc Religious the topic.of the closing talk of the visitor, be.given only to the supe-rior, who is always charged with their enforcement, or at least part of them may be read to the community, preferably .after the visitor has left. The initructions should begin with something sincerely complimentary, which can always, be found. The defects listed should be frequent and quite common violations of religious disci-pline. Other defects are to be taken care of by individual correction. The visitor is also to strive in the instructions to further positively the spiritual life and the work of the house or province and is to avoid concentration on the negative aspect of the correction of defects. 20 Pertinent canons on visitation. Canon 51 I. Higher superior~ of religious institutes who are obliged to visitation by the constitutions must visit personally or, if they are legitimately impeded, through a delegate, all the houses subject to them at the times determined in the constitutions. Canon 513, §' 1. The visitor has the right and the duty oi: ques-tioning the religious that be thinks should be questioned and of ob-taining information on matters that appertain to the visitation. All the religious are obliged to reply truthfully to the visitor, Superiors are forbidden to divert them'in any manner whatever from this obli-gation or otherwise to binder the purpose of the visitation. Canon 2413, § I. Superioresses who after the announcement of a visitation have transferred religibus to another" house without the consent of the visitor; likewise all religious, whether superioresses or sub jerrY, who personally or through others, directly~,or indirectly, have induced religious not to reply or to dissimulate in any way or not sincerely to expose the truth when questioned by the visitor, or who under any pretext whatever have molested, others because of an-swers given to the visitor shall be declared incapable by the visitor of holding any office that involves the government of other religious and, if superioresses, they shall be deprived of their otffce. § 2. The prescriptions of the preceding" paragraph are to be ap-plied also to religious institutes of men. Canons 513, § 1 and 24.13 apply to the canonical visitation also of the local Ordinary or his delegate. The hindering of the purpose of the visitation prohibited by canon 513, § 1 can be effected in many ways, for example, by concealing objects or falsifying records or documents. The great importance that the Church places on the canonical danuarq, 1953 CANONICAL VISITATION visitation is manifest in all these canonsbut especially in the penal canon, 2413. The permanent or temporary transfer forbidden to any superior is one whose purpqse is to separate a religious from the visitor and thus to prevent the revelatibn or interrogation of the reli-gious. This purpose is presumed if made after the announcement of the visitation and without the consent of the visitor. The interference with' iegitimate interrogation' prohibited to all religious includes that done pe.rsonally or through anyone else, whether directly, by inducing or commanding others expressly to conceal the truth, or indirectly, by praise, promises, special attention or .treatment intended for the same purpose but. without expressly mentioning this purpose. To be' punishable the interference must cause the religious actually to be silent, to dissimulate, or to be insin-cere when questioned by the visitor. . The forbidden molestation can be accomp!ished in various ways, for example, by transferring a religious, changing his employment, by punishment, public or private reprehension, or by other signs of displea.sure because of replies given to the visitor. Recourse against false replies is to be made to th~ visitor or a highei superior. The offices referred to in the penalty as involving the ,government of others are, for example, general, provincial, or local sup~erior, mas-ter of novices, of junior professed, of tertians, of postulants, probably_ also deans, principals, administrators, and directors of schools, hos-pitals, or other institutions. Such a punishment demands;a serious violation of the law. The natural tendency is to conclude that this penalty, enacted by canon law, is a canonical penally and that it can be inflicted only by one possessing jurisdiction in the external forum.Is However, Larraona gives the at least probable and safe opinion that this penalty is not strictly canonical and that it may be . inflicted also by" visitors who possess only dominative power in clerical non-exempt and lay institutes and thus also by visito)s who are brothers, nuns, or sisters with regard to those subject to them either habitually or by reason of the Visitation.16,x7 15. Cf. ~'anon-2220, § 1; Augustine, VIII, 521 and note 9. 16. :L~rraona, CpR, X, 369, note 4; 370 and notes.7, 8; Bowe, 64-65: Jombart, IV, n. 1323; Reilly, 169-170. Cf. the same opinion in the interpretation of canon 2411 in: Brys, II, n. 1091: Cloran, 313: Cocchi, VIII, n. 298 d). 17. The authors and documents cited are: Abbo-Hannan, The Sacred Canons; Augustine, A Comme.marg. on Canon Law; Bastien, Directoire Canonique; Berutti, De Religiosis; Beste, lntroductio in Codicem; Bowe," Religious Supe-rioresses; Brys, Juris Canonici Compendium; Cloran, Previews and Practical 35 BOOK NOTICES BOOK NOTICES In LENGTHENED SHADOWS, Sister Mary Ildephonse Holland, R.S.M., records in considerable detail the hundred-year history of the Sisters of Mercy of Cedar Rapids, Iowa. In a style that in all reverence might be called "chatty," the author, a former mother-superior, tells (1) of the founding of the'Sisters of Mercy by Mother McAuley, .(2) of the motherhouse, (3) of the twenty-eight other houses, (4) -of some senior Sisters. The book has an unusually large section of glossy prints and useful appendices,, includin~ one of chronology and lists of the living and the dead. In his foreword, the Archbishop of Dubuque, His Excellency Henry P. Rohlman, speaks of the fivefold purpose of the book. It should be of interest to the Sisters of Mercy, to Other Sisters, to pastors, to the laity, and a challenge to many young women. It certainly should. (New York: Bookman Associates~ 42 Broadway. Pp. 337. $4.50.) Some years ago Sister Mary Berenice Beck, O.S.F., R.N., ~ub-lished a little book entitled The Nurse: Handmaid of the Dfofne Ph~.tsician. The object of the book was to cbver all the various as-pects of the spiritual care of patients, as well as to offer the nurse some practical helps for her own spiritual life. That first edition was good. But the revised edition, entitled simply HANDMAID OF THE DIVINE PHYSICIAN, is s.uperior to it in every way. Content, arrange-ment, printing, and binding--all are excellent. (Milwaukee: The Bruce Publishing Company, 1952: Pp. xviii + 31~I.: $3.00.) ' Cases; Cocchi, Commentarium in Codicem ~luris Canonici: Coemans, Com-mentarium in Regulas Socletatis lesu; Coronata, [nstitutiones Juris Canonid; Creusen-Ellis, Religious Men and Women in the Code; De Carlo, dus osorum; Fanfani, De lure Reliqiosorum; Fine, lus Regulate Quo Regitur So-cletas lesu; Gerster a Zeil, lus Religioso~um; Geser. Canon Lau~ concerning ,Communities o[ Sisters; Jombart. Trait3 de Droit CanOnique: Jone, Com-mentarium in Codicem luris Canonici; Larraona, Commentarium Pro Religi-osis; Normae Secundum Quas S. Congr. Episcoporum et Regularium iOrocedere Solet in Approbandis Novis lnstitutis ,Votorum Simplicium. 28 iun. 1901: Piatus Montensis, Praelectiones duris Regularis. ed. 2; Pruemmer, dus Re,u-latium Speciale; Regatillo, Institutiones luris Canonici; Reilly. Visitation ~Religious; Schaefer, De Retigiosis; Sipos, Enchiridion luris Canoni6: Sum-marg of the Constitutions of the Societg of Jesus: Van Acken. A Handbook for Sisters; Vermeersch-Creusen, Epitome [uris Canonici: Voltas, Commen-tarium. Pro Religiosis; Vromant, De Personis; Wernz-Vidal, Ius Canonicum, HI, De Religiosis. 36 The ,reat:es!: Moment: in !:he Hospit:al Day Thomas Sullivan, C.S.V. SEVEN A.M. is the dawn of another busy day in the hospital. A hustling corps of hospital personnel stream into the hospital entrances, crowd the elevators, and soon swing into action¯. A burst of activity greets the quiet hallways. Ni~rses hurry to the chart desks~ to relieve their weary sisters; laboratory technicians fan out to. all parts of the hospital; nurses' aids begin their chore.s; tray girls and surgery personnel are on the move. At this time of greatest activity, there;is in our Catholic hospitals a momentary pause. The sound'of the silver bell is heard and all stop in reverent prayer. A patient or stranger who hears it for the first time will naturally ask, with the blind man of the Gosp~l who heard a crowd passing on the road to Jericho, "What might this be?" , He will be rightfully told, as the blind man was, "Jesus of Nazareth is passing by." He has but to view the respect and courtesy of every-one to know a great Visitor is passing by. Truly this is the greatest moment of the day. Each of our hospitals is greeted by the Eternal Word: "Today salvation has come to this house." More especially for the Catholic patient who receives is this the greatest moment. We all have need of the food of eternal life, but for the sick this need is acute. And' therefore the 'invitation of the Lord is more pressing. His sacred banquet is especially prepared for them, for He says, "Go out quickly into the streets and lanes of the city and bring in the poor, and the crippled, and the blind, and the lame.'" "Come to me,," 3esus says, "all you who labor and are bur-dened, and I will give you rest." Most frequently our patients need to be reminded of the Lo~d's invitation. They should desire to receive every day while at the hos-pital. To arouse this desire, it is not sufficient that they be conscious in an. abstract way of the Catholic ,doctrine of the Holy.Eucharist, that Christ is present, Body, Blood, Soul and Divinity. They must have the truth of faith alive and.real, and be convinced in a practicai way that here is the Food of the Soul, that this is the Bread come down from heaven. And this on the authority of the Great Physi-cian who prescribes: "He who eats .my flesh and drinks my blood 37 THOMAS SULLIVAN abides in me and I in him." In the first place the devoted nurses and chaplains should arouse in themselves a zeal for better disposed communicants among their patients. Let them meditate upon the marvelous effects of this Sacr,a-menl~ whose effect is in part conditioned by the dispositions of the recipient. Scripture and spiritual books provide ~ wealth of material., ~ The bread the angel fed the prophet .Elias prefigures the effects of the Eucharist. Most patients find themselves in a predicament simi-lar to tha~ of the p~ophet of the Old Testamen't, who was worn out with trials, tortured by his enemies, wandering weak and sick through the.wilderness. In desperation Elias prayed, "Lord, it is enough for me, take away my soul." He fell asleep under the shadow of a juniper tree, and an angel awoke him, s~ying, "Arise an'd eat.'" He ate and drank and fell asleep again. The angel of the.Lord came to him a second time, "Arise, eat, for thou bast yet a great way to go." Elias .arose and ate, and the Scripture states, "He walked in the stre.ngth of that food forty days and forty nights, unto the mount of God, Horeb." (Kings 19:1-8.) What a fitting parallel to the "living bread that has come down ¯ from heaven," and how like Elias is the person in sickness! In his misery and anxiety' be may be moved t'o exclaim with the prophet, "Lord, it is enough for me, take away my soul. The angel of the sick, the nurse., is at hand to arouse him, "Partake of the bread of life." In this bread he will have strength to continue his journey to the mount of God; to heaven, for-be will have "life everlasting~ and I will raise him upon 'the last day~" ViatIinc ugmiv iinn gd athneg efra iotfh fduela tthh,e tphree C.cheuprtc ohb tleiagcinhges t htheem i mtop roerctaenivcee. tohfe having Christ with us on the journEyfrom this earth. "This Sacra~ ment is called the'Viaticum by sacred writers, both because it is the spiritual food by which we are sustained in our pilgrimage ,through this life, and also because it paves our way to eternal glory and hap-piness" (Catechism of 'the Council of Trent, McHugh and Callan, p:215). Next ~ve are reminded of the health-giving properties of the Eu-charist, since it is called an eternal ~emedy of body and soul. ~If the woman suffering twelve years from h.emorrhage was restored to health merely by touching the tassel of our Lord's cloak, '~hat is the blessed effect upon the pbrson who takes Christ's body upon his tongue and receives Him into his heart? For "this is the Bread that .,38 , danuarg, 1953 COMMUNION IN HOSPITALS comes down from heaven, so that if anyone eat of it he will not die." In the prayer beforehis Communion the priest :s.ays, "By Thy mercy, may the partaking of Thy Body, O Lord'3estis Christ, be profitable to the safety and health both of soul and body." After Communion he prays, "What we have taken with our mouth, O Lord, may we re-ceive with a pure heart; and 6f a temporal gift may it become to us an everlasting healing." (Roman Missal.) And recall the prayer of the priest as he gives Communion to the faithful, "May the Body of Our Lord 3esus Christ preserve thy soullunto life everlasting." In the OffiCe of Corpus Christi we read in the second noc.turn., "of all, the Sacraments none is more health-giying, for by it sins are washed away, virtues are'increased, and the soul is fedwith an abundance of all spiritual gifts." In comparison with this health-giving food all the scientific medications and treatments available in the ~nodern hospital pale into significance. The so-called "miracle drugs" are at the best but temporary helps to better ,health. The Eucharist 'is the only real, permanent, miraculous medicine. Other medicines and treatments merely postpone the inevitable death; this keeps the soul for life ever-lasting. The great philosopher, St. Augustine, describes tile riches of this Gift of God, in these words: "God, all-wise though He be, knows nothing better; all-powerful though He be, can do nothing more excellent; infinitely rich though He be, has nothing more pre-ciou~ to give, than the Eucharist." Now, how may these truths enter into the thinking of the patient and dispose him to receive Holy Communion? This will haveto be achieved through the usual routine procedures. Neces'sarily there must be rputine, otherwiseduring the busy evening and the more busy, Morning there wo.uld be nothing done. But judgment and intelli-gence, faith and zeal, will put, Christian value in what otherwise is merely mechanical. For instance, the simple detail of drawing up the Communion list, can be done with a faith and enthusiasm that will make the patient realize the 'Lord's invitation. This can be done without catechizing or giving a discourse on the Sacrament. Tl~e initial step is most important because it involves the decision of the patient; it is the mofft delicate because people so easily miscon-strue our interest and concern ~ibout their religious'practice. The more ¯ objective and impers0n~il the nurseis in explaining the opportunity for Holy Communion the less chance there is to draw resentment from the sensitive who feel that ",it is none of your business." In 39 THOMAS SULLIVAN Reoiew for Religious giving expression to the Lord's invitation, the nurse, like St. Paul, must be all things ,to all people. This simple routine is the first step in what might be called the remote preparation of the patient for Holy Communion. The next might be notifying the chaplain, should the patient want to go to -confession. Especially in the case of a patient who is to have surgery~ the next morning is this very necessary. If the patient is not in a. private room, the nurse should arrange for con'fession in a place where there can be privacy; and, too, she should advise the ch~plai'n of the best time to come so as to avoid the rush of surgery proce-dures. The chaplain will want to take greater pai.ns with his patient~ penitents, and it will be his absolution in the Sacrament :of Penance that will make ready the "large upper room furnished." The Master says, "Make ready the guest chamber for.Me'." Do we need another reminder? Then, reflect on the care and pains of the hospital procedures before surgery.' The success of surgery depends much on the proper preparation of the patient and his physical and mental condition. For this it is necessary that the patient be in the hospital the night before, that all tests and precautions,be taken. There is a striking parallel in the reception of Holy Communion, counseling us to exercise some care to make ready the patient-com-municants. A contrary parallel follows. Surgery at the hands of even the most skilled surgeon is a great risk to the life of a person in poor physical condition. So likewise this most health-giving Food can mean eternal death to the one. not proper!y disposed. Remem-ber the severe words Of the Lord to the guests who had not on the ,wedding garment. Think; too, of what St. Paul says of those who eat and drink condemnation to themselves. Ther~ is an immediate preparation for Holy Communion that is also very important. At an early hour of the morning the nurse will awaken the patient; and, while she is tidying up the room, seeing that things are clean and in order, and a fresh sheet on the bed, she. has the opportunity to explain the reason, the coming of a great Visi-tor. All. must be clean and neat, especially the soul of the recipient. If 'the patient has a prayer-book and rosary, place them conveniently at his reach. Many hospita.ls hav.e a special card with prayers before-and after Communion. If the patient is unusually drowsy, as is the case so often with those who have taken sedatives, the night nurse should see that the patient is again aroused shortly before the priest comes. The priest 40 danuarv, 1953 will often hesitate, except in the~case of Viaticum, abofitgiving Holy Communion to a person who is too sleepy to keep awake. It goes without saying that the patient should not be ~listurbed for some ten minutes to allow for s, uitable thanksgiving. Tests and trays and shots can be delayed a few minutes; these moments after Holy Communion belong to God. The patient should be alone with His Gbd. , Language cannot express adequatery the great benefits of Hol.y Communion and the hospital cannot do too much to help the patient profit by each Communion. But even the most zealous efforts in establishing p~oper hospital procedure to assure worthy recipients of the Sacrament are not sufficient. Human efforts are necessary, but it "is God's grace that is more so. Our Blessed Lord in His famous dis-course on the Eucharist in St. ~ohn's Gospel reminds us, "No one can come to me unldss he is enabl.ed to do so ~by the Father." This is why we must invoke the angels and the saints t0 assist our weak human efforts to help patient-communicants be better dis- ~posed. St. John the Baptist could well be selected as the patron for worthy reception of Communion, since it was his vocation to "make ready the way of the Lord." Such is the mind of the Church in the Liturgy, as in the Confiteor we pray, "the Blessed Mary ever Virgin, the blessed John the Baptist, the holy Apostles Peter and Paul, and all the saints, to pray to the Lord our God for me." The priest fore distributing Communion begs God to send His angel down from" heaven "to guard, cherisl~, protect, visit,, and defend all that,assemble in this dwelling." MEDICO.MORAL PROBLEMS Part IV of the series of booklets entitled "Medico-Moral Problems, by Gerald Kelly, S.J., contains the article, "The Fast Before Communion," formerly pub-lished in REVIEW FOR RELIGIOUS,. March, 1'945. Other topics treated in the book-let concern the consent of the patient, the need of having and 'following consulta-tion, the relationship of doctor~ and department supervisors, induction "of labor, unnecessary surgery, the papal teaching on rhythm, and so forth. The booklet also contains a critical list of recommended readings for doctors. Taken together, the four b~oklets cover most of the practical ethical and reli-gious problems that confront doctors and hospital personnel. For the most part, the articles are commentaries on various sections of the Catholic hospital code, Ethical and Religious Directives for Catholic Hospitals. Price of the code, 25 cents: of 'each part o~ Medico-Moral Problems, 50 cents: of the complete set of five booklets, $2.00. Reductions on quantity orders. Order from: The Catholic Hospital As-sociation, !438 So. Grand Blvd., St. Louis 4, Mo. 41 Congress in Rome THE first International Congress of Mothers General was held in I. Rome September 11 to 13, 1952. The address" of the Holy Father to the delegates in a special audience on Sdptember 15 was printed inthe November number of the Reoiew (pp. 305-308). The present incomplete report on the congress itself is based on notes sent us by some of the delegates and on the newspaper accounts of the event from-L'Osseroatore Romano (September 11, 12, and, 14, 1952). Perhaps other delegates can supplement this material by sending communications with their own impressions. The congres.s of mothers general of pbntifical institutes was con-vened by the Sacred Congregation of Religious to discuss and co-ordinate more efficiently the religious and technical training of mem-bers of the apostolate. The papers prepared for the congress described the conditions and needs at the present time, gave helpful suggestions, and put forward the idea of establishing at Rome a pontifical, uni-versity for religious women and a commission of mothers:general to facilitate communication and liaison betw.een ecclesiastical superiors and individual institutes. The latter, it was said emphatically, is not to be a kind of "super-government.". The superiors general and tl~ose who represented and accompan-ied them came in Such large numbers that the, meetings v~ere trans-ferred from the assembly room of the Sacred Congregation of Reli-gious to that of the Gregorian L'lniv~rsity. after the first morning. An eye witness writes of the first afternoon session: "I counted the num-ber of Sisters in the Gregorian assembly room, since I didn't u~nder-stand the .Italian. My count was 800." Of these, 200 were dele-gates representing 800 religious institutes for women. Countries represented inelude~i Italy, Australia. India, France, Germany, Eng-land. Spain; Canada, and the 'United States. The opening address was given by the Most Rev. Arcadio Lar-raona, C.M.F., the secretary Of the Sacred Congregation of Religious. He pointed out that the purpose of the meeting was not "reform-- for which, thank God, there was no need but improveme'nt, by bringing up to d~te the ideals 6f the founders and foundresses with a willing, intelligent adaptation of means to the end. "We. r~ust do today what our founders would do if they were alive." The next speaker, the Rev. Riccardo Lombardi, S.J., stressed the grave~ resp6nsibility of superiors general to make the best use of their 42 CONGRESS IN ROME subjects' talents. To waste them or leave them unused is a fault just hs much as wasting one's own talents through carelessness or sloth. Natural capabilities and qualities of heart, and mind, which would have given a Sister considerable influence in the world had she not entered religion are to be cultivated by good training. The general subject introduced by Father Lombardi, the training for the apostolate, was next developed in four talks which indicated specific modifications for different parts of the world. The Rev. A. PlY. O.P. "the editor of La Vie Spirituelle. reportedon the training of religious in France. The representative for Spanish-speaking peo-ples. Father Leghisa. C.M.F., made a special plea for a better local distribution of various apostolic efforts. Mother Bernarda Peeren-boom. 0.S.U.' spoke for Germany, and Mother Magdalen Bellasis. O.S.U. for English-speaking countries. 'Mother Magdalen pointed out that some prevailing conditions in English-speaking countries .would call for greater emphasis on cer-tain aspects of training. Greater temporal prosperity (not i~ Eng-land since the war) underlines the need to stress poverty of spirit: "They must learn to want to be poor, to prefer to have less rather than more." The spirit of self government and the earlier emanci-pation of women reqmres more stress on-and explanation of the principles of religious obedience. The fact that Catholics are a mi-nority is a spur to.zeal, but it demands of faith. "There is a certain danger selves in a small minority, will suffer which, prevents energetic action. They that they have something splendid to solid instruction in the truths that.Catholics, feding them-from an inferiority compl~x must be given the conviction offer to the world and that their religion is something to be proud of." Monsignor Giovanni Battista Scapinelli,.under-secretary of the Shcred Congregation of Religious, gave a long, documented account of the co-operative efforts and .the movements toward federation in various countries and then proposed the formation of a central" and international co-ordination of forces. 'As an example of a co-operative effort, he proposed the foundation in each country of a hos-pital reserved for sickSisters. (It seems that in some countries Sis-ters- have to be cared for in pfiblic.hospitals.) The study of u'nit~- was continued in the three talks the fol-lowing morning. D6n Secur~do de Bernardis, S.D.B. ~poke of the need of gr.eater mutual knowledge and complementary co-operation among the different institutes. Then Mother M. Vianney, O.S.U., read a pap,r on the advantages of having a permanent Commission 43 CONGRESS IN ROME Review for Religious of Superiors General a[ Rome. The third speaker, Monsignor Luigi Pepe. the General Secretary of the Congress, spoke of the need of higher studies in religion. He urged provision for such studies in each country and proposed a financial plan for founding a faculty of religious studies at Rome for nuns and women' engaged in apostolic work.~ An auditor 'called the afternoon talk by the Rev. l~mile Bergh, S.3., "a soul-stirring conference." The heart of this talk was a,n examination of conscience for the past twenty-five years. This examination is given in the present number on page 14. He also gave some suggestions for the future. For instance, he mentioned that real days of recollection and retreat be organized that would provide a rest for the body too so that the soul might be ableto profit more from these exercises. After this, Father Larraona gave some practical directions of the Holy See for apostolic work in the field of education, re-education, care of the sick, and social wbrk. On Saturday morning he met with the superiors general while the other religious held group discussion in their own language groups. The congress was then closed with a brief address by His Eminence Cardinal Pizzardo, the secretary of the Sacred Congregation of Seminaries and Studies. , Observations . , The foregoing is a running, factual account of the congress as we. have been able to piece it together from our sources. To this we might. add a few of the more personal observations made by some Ameri-cans who attended the congress. ¯ Several have noted that there seemed to be very little realization in Italy of what we already have in this country. For example, we already have a splendid system of Catholic schools providing higher st.udies for women, not excluding religious. Also, many of our hos-pitals provide special care'for Sisters. As was noted in the Holy Father's address, previously published in the Review, he recommended modifications in the religious habit when this is necessary for hygiene or the better accomplishment of the work of the institute. We have not yet' obtained a copy of Father Larraona's address, but we have heard that when he mentioned this question of modifying the habit, he said that permission would readily be granted if the iequest was sponsored by amajority of the members of. an institute, and if the change could be made without ,]anuarg, 1953 CONGRESS IN ROME loss of harmony. The main thing, he said, is to keep peace in the family. (Not his exact words, but a good English equivalent.) And this reminds us bf another observation made by an Ameri-can delegate. "Looking at the habits that garb som~ of these dear, good religious,, we can't wonder that the Father of us all would like to see us clad in less grotesque and more unostentatious dress! Ours is surely the simplest here.'" Then she added: "'But it may be that everyone else, thinks tbe~same of hers!" (We have supplied the italics.) We c~onclude with another observation from an American mother ger~eral: "It was a grand and glorious assembly, and since we were there in obedience to the wish of our Holy Father, our being in Rome was grand and glorious too. However, the language q(~estion was a great drawback. We realized that it was international, but we felt that we lost too much since we, so many of us, had no knowl-edge of Italian. We were generally given a resum~ of the talk in the various languages, but that wasn't too satisfactory." SUMMARY OF THE CONGRESS ~ The superiors general, reunited in Rome, 'in response to the de-sires and directives of the Holy See, consider it opportune to sum-marize the work and conclusions Of the Congress as follows: The superiors general with their council will ~ollaborate in the holy movement of revitalizing the religious spirit, conforming to the needs of the Church and of the world in this historic moment. This revitalizing of the religious spirit must be basedon the spirit of our founders and fo~ndresses and of their outstanding disciples, while adapting itself to present needs and utilizing the immense resources at band in order to reach hearts and minds with the same broad vision and courage which the holy founders and foundresses would have bad today; Points for the Ascetical Life 1. Particular care must be taken to develop the personality of each religious in the exercise of Christian virtue and in the generous. dedication to religious virtue. 2. Maternal care must be taken of the health of the' religious; the work of each must be 'orderly and moderate; each religious must have time for her exercises of piety. 3. The schedules must always be reasonable and adapted to the various regions and apostolic ministries today confided to religious; 45 ¯ CONGRESS iN ROME Review for Religious 4. Care must be taken of the sick with promptness and exquisite charity. , Superiors must co-oper~lte in the organization of hospitals and s~anatoriums for religious. 5. In their individual houses, the superiors general will make it possible for al~ religious to lead a Christian life, by giving ample bp-portu. nity to receive the sacraments, and to carry out the duties im-posed on them by their consecration to God, by providing time for days of retreat, Spiritual exercises, and devotional practices common to the individual institute. Points regarding Government , I. It must. be remembered that we have need of superiors arid of teachers W.ho are well~balanced, nobl~-minded, refined holy souls or those strongly resolved to become so. They m!~st be ,well pre-pared for their sacred mission and, forgetful of themselves, give gen- ¯ erousI~ to their offide, striving to evaluate justly the natural and supernatural gifts of their subjects. 2. S.ubjects gifted With prudence and foresight should be chosen for superiors and for such offices as mistress ~)f novices and postu-lants. Young religious should not be excluded from higher office if they have the necessary natural and spiritual qualifications. Care must be taken not to ask more than canon law exacts nor should we be obstinate in the question of re-election. It is the mind of the Church that her laws and the cons'titutions of the institute be ob-served, both of-which prescribe the change of superiors so that no religious superior may be deprived pf the blessing of obedience. ,.' It is to be noted that when conditions are equal between a superior in office and a new carJdidate, preference should.be given to the new candidate. In :this way unpleasant situations'can be avoided and a greater num-ber of religious will be formed for governing. 3. In governing, in making the necessary decisions, such as changes, transfers, the equal distribution of work, one must "be guided by wisdom and charity. ' 4, In making ;¢isitations all the necessary time should be taken to examine well everything regarding the subjects, the houses, the registers, and the like. Each religious should be given an opportunity to speak freely and privately. The superiors and religious charged with various offices should enjoy a certain amount of' trust, while they sh0t~ld always remember that they are religi0u,s, subject to dis-cipline according to their respective offices. 46 d~nuarg, 1953 CONGRESS 'IN) ROME Special, Training 1. The creation of institutes of" higher education similar to those already existing for religiousorders of men. In these institutions the religious will study at least the essential' elements of Christian asceti-cism, of the religious li~e, of theology, of philosophy, of pedagogy, of psy~chology, of canon and civil lav~, and other subjects necessary for the direction of cofisecrated souls. 2. The introduction of a cours~ in orientation. This course may be given in the individual institute or tothe religious of various con-gregations grouped together. The. aim of this course is to acquaint religious with the needs and the trends .of the times in their various fields of activity. ~= 3, The diffusion among the religious of reviews of general and specific interests that may be of value'to them in their apostolate.~ 4. An intelligent, study of the documents of the Holy See. The Apostolate 1. It must 'be remembered that the apostolate is a grace, a voca-tion to which one must correspond, faithfully fulfilling the new ob-ligations which have been aisumed. The spiritual values must be main.tained,"tbe spirit of. prayer must be re-awakened, and the tell- ¯ gious'must be given 'the opportunity of making their spiritual re-treats. They must have the benefit of courses an'd have access to lit-erature that will enrich' their spiritual life. 2. It must b~ remembered that the apostolate is also a science and an art and that the Holy S~e ir~sists on high standards in literary, .technical, and profession.al training of religious, on the necessity of degrees required for the exercise of the various prbfessions; on the ne-cessity of aspiring to a greater degree of proficiency, never thinking that one's training is adequate for the present need. 3. It must be remembered what great profit can be derived from the formation of secretariates for apostolic works" both in the single provinces and in the entire congregation. Collaboration' It is sad to say. that religious frequently are indifferent to one an-other in their apostolic work. Perhaps this is more noticeable among superiors than among the members. There is a tendency to act and to think as though we were not perfect Christians bound fraternally to those who like ourselves are, striving for religious perfection. Milch harm is done to the Church and to souls by this indifference and 47 danudr~,1953 many worthy apostolic works are hindered in their development by this deplorable lack of union. By fraternal collaboration we can in-tensify our common actions for the greater glory of God and ,thus realize works which would be impossible to the individual congrega- ,tions. , The superiors general conforming to the designs of the Sacred Congregation and following the example of the superiors of the reli-gious orders of men, will constitute a committee to provide a com-mon center of information, of co-ordination, and of collaboration. General Aims of Committee 1. To gather in accordance with the Secretary of the Central Commission, already existing .at the Sacred Congregation of Reli-gious, that information which could be useful to the congregation ,regarding. various problems such as questions of the apostolate, ori-entation, defense, propaganda, administration, and authoritative reports. 2. To promote congresses, conferences, and courses of general and particular interests which are deemed necessary or useful and to organize them, after having informed the proper authorities. 3. To. reply to questions that may be asked by the Holy See. 4. To present to the Sacred Congregation of Religious any in-formation that might reflect the needs and the desires of the various~ congregations. 5. To serve as a secure and rapid means of t.ransmitting~com-munications of importance to the religious 'congregations. 6. To organize works of common interest and benefit or, at leasi~, to study the concrete projects that may be presented. Particular Aims of the Committee i. To create a pontifical institute of higher religious education. 2. To suggest the organization in various countries of courses for the ascetical and pedagogical formation, both for the religious in general and for specialized groups such as superiors, mistresses of novices, and prefects of study. ;. 3. To collect sVatistics regarding the distribution' of work, ,vari-ous apostolic needs, the fruits obtained, the difficulties encountered, ~and the like. 4. To formulate conclusions on common problems to be sub-mitted to the Sacred Congregation of Religious. 5, To promote the organization of schools for higher education by groups of congregations. ' 48 Shunfing Facilities Albert Muntsch, S.3. RAILROAD yards possess shunting facilities which enable the yard-master to move quickly a row of cars ~to a siding to make room for incoming or outgoing trains. The more complete such provisions, the less danger of collision at times of heavy traffic and travel. As we go thrdugh life we all need, at times, facilities, of escape-from spiritual or moral dangers that threaten ruin 1~o the immortal soul. We need them also to find relief from the worry, depression, and disappointments that beset every traveler through the pilgrimage of life to the eternal homeland. We may regard such avenues of escape as spiritual shunting facilities. Fortunately we have them in abun-dance. Like the "rare day in ,lune" they are free to all. And what is more, these "shunting facilities" have a beneficent effect. They will surely work if we do not place an obstacle in the way. Some of the great heroes whom we honor in the calendar of (he saints tell us that a reverential glance at the crucifix was to them a source of courage and of spiritual strength in the hour of trial.~ It is easy, to imitate them. We carr~y,the cross on our rosary. How easy ¯ ¯ to look devoutly and with confidence at the sweet symbol of salva-tion! Surely there is always hope and healing for the troubled soul in the cross of Christ. Pragers consisting of three or four words--prayers which may be uttered on the crowded street, as well as in the quiet of the home, are an easy way to gain new strength and much-needed hope. Let us try to cultivate this practice of utteri,ng such ejaculatory prayers. "My 3esus, mercy," is a familiar example. We shall become the richer s~iritually for forming this excellent habit. It can provide a good avenue of escape from many of the little'worries, that eat into the~ heart and make the soul unfit for larger efforts in God's Kingdom. A brief visit to the chapel--what a wonderful means for fighting . off weariness in well-doing and for laying up new resources against the,.hour of temptation! We are in God's house.Perhaps we see other souls praying for the same graces we need in the spiritual journey. It is always edifying to enter St. Peter's Church, near the D~ar- 49 ALBERT MUNTSCH born,Station in Chicago, at any hour of the day, and become one of the man,y dev6ut clients of the Sacred' Heart. There ~ill be scoies of men and women frbm all walks of life who have turned aside from the busy street and the roar of commerce to find hea!ing for the soul. Rich and pgor, young.and old, saint and ~inner, native son and im-migrant all on the same high quest. They needed a spiritual siding so they turned into God's holy house~to avoid some snare or spir-itual danger or to lay up strength for the day's, ceaseless conflict. With a song of g.ladness from the heart we may take up anew life's daily burden. We are not like those who are without hope. We see a light ever-shining. There are many beacoi~ lights even in the darkest hour. For a loving Providence has providedus weary pil-grims, with many a station at which to stop for second wind while press!ng forward to the goal. Now such spiritual shunting facilities are of immense value to, and even of great necessity for r~li~ious. Many are engaged 'in the splendid work o~ Catholic hospitals, following in the footsteps of Christ, the Divine Physician. But both patients and nurses may. at times become wearied and their hearts may become oppressed with bitterness. They need a spiritual._siding. Religious persons should often dwell on one of the g[eatest prob-lems the problem 9f human suffering. It is contemplation on the su.fferings, of Christ which will enable them to find thoughts of hope and inspiration for their suffering patients who are about to give up the struggle, abandon ~hope, and listen to the tempter'of souls. An eminent physician refers to the immense value of the "simple habit of prayer" for those who are nervously depressed. This simple habit of prayer and an act of faith in the divine value of suffering patiently borne may provide spiritual shunting facilities.for both the nurse and heb patient. "The drudgery of the classroom" has become, almost a proverbial expression. When the duties of teaching seem hard, it would'be well for teachers to realize that in ten or twenty years the boys or girls, who~ are now often a sourde of trouble, will be young men and women. They will be on the front line and may be exposed to seri-ous temptations. Under the tutelage of the Catholic teacher, they fnust prepare themselves now for victory in that critical hour. T~his vision of the future will help provide shunting facilities for the tem-porary snarl of discouragement. The vision should prove an inspi-ration to persevere .faithfully in the Christian apostolate of teaching. 50 ( uestdons an.cl Answers When H01y Saturday services are held in a convent chapel on Satur-day evening, terminating with the Mi.dnlght Mass, what is the correct order for the Divine Office on Holy Saturday, and what versicles, re-sponses, and prayers should be used for' grace at the noon and evening meal? Should the Alleluia be omitted at grace when the Holy Saturday services take place in the-evenlng? The answers concerning'the Office are contained in a Decree of the Sacred Congregation of Rites, dated January 11, 1952 (Acta Apos-toticae Sedis, January 25., i§52, pp. 50-63), giving_ directions for the c~lebration of the Easter Vigil on Holy Saturday evening with the Easter Mass followiiag about midnight. Regarding the grace at ~able, which is not covered by the Decree, confer below. The pre-scriptions for the Divine Office are as follows: MATINS and LAUDS are not anticipated-.on Friday ev,ening, but are said Saturday.morning at.a convenient hour. At the end of Lauds the antiphon Christus factus est is ~epeated with a Pat'-'r Nos-ter, but the psalm Miserere is 6mitted. and the following prayer is substituted for the Respice quaesumus: Concede, quaesumus, Omnipotens Deus: ut qui Fitii tui resurrec-tionem devota expectatione praeuenirnus; ejusdem resurrectionis glo-riam- consequamur. The conclusion Per eundem Dorninum is said silently. SMALL HOURS are ~aid as on Holy Thursday, en~ling with the antiphon Cbristus factus est and a Pater Noster. The psalm Miserere is omitted, but the new prayer Concede is said as indicated above at Lauds. VESPERS are 'said at a.convenient h6ur in /he afternoon as on Holy Thursday, with the following changes: Antiphon 1: Hodie agtictus sum valde, sed cras solvam uincula Antiphon for the Magnificat: Principes sacerdotum et pharisaei munierunt sepulcrum, signantes lapidem, cure custodibus. The antiphon for the Magnificat is repeated and the Christus factus est, Pater Noster, and Miserere are omitted. The prayer noted above for Lauds is said: This concludes ~espers. COMPLINE is omitted on Holy Saturday evening. 51 QUESTIONS AND ANSWERS Revietv ?or Religious Until the Sacred Congregation of Rites issues an official text for grace at meals,, the f,ollowing, which keeps the parallel between the Office'and the meal prayers to be found in t'he Breviary at present, is suggested as a form which may be used on Holy Saturday: AT THE NOON MEAL: Cbristus factus est pro nobis obediens usque ad mortem, mortem autem crucis and a Pater Noster. Then recite the new prayer Concede, given above at the end of Lauds, ter-mmat! ng it with Per eundem Dominum "to be said silently. AT THE EVENING MEAL: V. Principes sacerdotum et pharisaei munierunt sepulchrum. R. Signantes lapidem, cure cus-todibus. Then a Pater Noster and the prayer Concede as given abo~e with its silent ending. The Alleluia will not occur in the Office or grace at table on Holy Saturday because it has not yet been su.ng officially. This will occur during the Easter Vigil. ~2m Throughout ~he year we chant the Little Office of Our Blessed Lady in choir. During the last three days of Holy Week we replace this¯ by the Office of the Roman Breviary. However, at Matins on these days we spy only the first nocturn. Is this a proper'and permissible omission? In his Hol~l Week in L. arge and Sm~ all Churches, Father Law-rence J. O'Connell states the following: "Tenebrae.services may be .held not~0nly in cathedral, collegiate, conventual, and parochial churches,.but also i,n chhpels of convents and other institutions where the Blessed Sacrament is habitually reserved . If all three nocturns of Matins cannot be sung, it is sufficient to sing the first nocturn and the Benedictus.'" (See also W'apelhorst, n. 360, 6!). The custom of replacing the Little Office of Our Lady with the Divine Office during the Sacred Triduum seems reasonable and jus-tifiable. In a congent where the Holy Week services are not held, when is it proper to uhcover the crucifix on Good Friday? There does not seem to be any special legislation on the .subject. Hence it is suggested that the crucifix be uncovered after the services held in the parish church in whose territory it is situated. Our constitutions state that if anythlncj is left over it is to be sent to the provincial house. Sometimes we have to send our salaries before we 52 Januarg, 1953 QUESTIONS AND ANSWERS pay our food and book bills. We have to make so many excuses when the collector comes. This cjives us a bad local reputation, and our credit is not good. Hence firms expect us to pay cash. Is it proper to

Issue 5.4 of the Review for Religious, 1946. ; RE VOLUME V / J,ULY 15. 1946 " Nu~BE~,~- ' , , CONTENTs "ORIGINAL SIN AND EDUCATION~Cyril VSIlert. S.J. " " 21,7 A TIMELY PAMPHLET . ¢ -.'. . , .' , 228 ~CONCE~NING DISTRACTIONS~ha'rles F. Donovan, S.J, ~ 2;29 IN CASE YOU DON'T KNOW IT~ * 232 "SAINT APPEARED TWICE"--CIem~t J. McNaspy, S.J . 233 ~ PLAN OF SELF-DENIAL WITHIN THE 'REACH OF ALL ~ "Robert B. Eitem S.J . " 239 gP~LS ~ORVOCAT~ONS ., . ~,.~ 2~ SPEAKING' OF NAMES--Claude Kean.O.F.M . DECISIONS OF THE HOLY SEE . ,249 OUR CONTRIBUTORS " . . TWO HE~RTS--W. H. Hingston S.J '. ~ 251 ANN~N~EMENT . - . ~. ~_. ~-25~ RECEPTION OF SEMINARIANS INTO RELIGIOUS INSTI~UTES~, Adam C, Ellis, S.J . :BOOKS RECEIVED . ' ~ ' 263 /QUESTIONS AND ANSWERS ' ,~ 22. Permission to Use G~ld Watch . 23.,Number of Delegates for General Chapter: Soliciting Votes 26~' 24. Use of Income from Special Fees '. . ~. 26~ 25. Religious Candidate Whose Parents Have,Bad Reputation 266~ ~ 26. Going to Confession in Order of Seniority . . ~ . 266 27. Communion Sundays ahd Contests to Promote Frequent Communion 267 28. Order of Precedence in Mdther House " " 268 BOOK REVIEWS-- ' , ~,~ The Mystical Life; Meditatio~ on the Passion: The Catholic Centre: Mission for Samaritans: Forming a Christian Mentality; How to Medi-tate; The Mystical Baldy of Christ: La ~iete Eucharistique: John Henr~ , , . Newman: Centenary Essays; The T h"ird Day Mano'logy: Mast'er and~ - Model: Dove Flights: Kyrie Elei~on:XTh~ P~ychology of Liturgical MU- " sic; The Life,of Father Pro 271 REVIEW FOR RELIGIOUS. ~uly, 1946. Vol. V. No. 4. Pu~lisfied bi-monthly; January, March:May. July, September. and November at the C011ege.Press,4 606 Harrison Street, Topeka, Kansas. *by-St. Mary's College. St. Marys, ,~ansas, . with ecclesiastical approbation. Entered' as second class ~atter/~anuar), ~'15, "1942. at the Post O~ce, Topeka, ~Kansas. under the act of March 3:. 1879. EditgrlaL Board: Adam C. Ellis, S.J. G, Augustine Ellard. S.J., Gerald Kelly, S.J. Editorial Secretary: Alfred F. Schneider. S.J. " Copyright, 1946, by Adam C. ElliS, Permission is hereby. ~ra~n t e d for- quota't m:"n ~s. of reasonable length, provided due credit "be given this review and the auth6r.' Subscription price:, 2 dollars a year. Printed*ifi ~. Before writln~ to us,,please consult notice on inside 'back over~ ¯ ~' Or~gin~°l ~in ~nd Educa :ion Cyril Vollert, S.J. ~OST OF US who try to keep up with educational ~V~ controversies and discussions have~ become some-what surfeited with reiterated assurances that the one hope of salvaging this creaking world, so near the shoals of disaster, is education. We are told that education can save democracy, resolve the .c~lass struggle~ and confer on man. the good life.- " The striking t~I-iing is, much of this is true. But to realize'these great expectations education must be rightly conceived and rightly directed. It must be true education for man as he actually is; and it must be aimed at the right goal. Most of the. arguing about education is futile, and therefore fruitless, ' because those whd contribute the never~e.nding stream of articles, addresses, and books about education are so'often, unrealisticAn their view of the p.er~son who is to b~educate~d.or are wrong in t~eir idea.of t~e~upshot ofthe educational process. They are trying to stee~la rudderless sh~p throagh an uncharted sea to an unknown port. unless[we are right.in our notion of~the objec-tive to be a.t~ta[ned and of the~p.erson wh9 is to be educated, we are scarcely,.in a position to decide what the ~educational process ought to ~e. , . I,n this article.I s~all not pr3sume to fix the ~ltimate goal of education. Readers of this periodical know very. ~well what it is: ,God, whom we are to possess in the eternal happiness of the beatific vision. Nor shall I rashly attempt to outline an educational program. My purpose will be to describe the beneficiarydr" such a program and to indicate 217 CYRIL VOLLERT ' Reoiew /or t~elipiotts the proximate end to be achieved. The artist cannot pro-duce a masterpiece unless he knows the material he has to work on. Neither can the teacher succeed in transforming an uneducated person into an educated person unless he understands man as he actually is. The raw material of the educational' process is a boy or girl born in original sin, and still suffering the results'~ of original sin. This statement is not naive. It is not a bogy of a bygone day. It is true today and Will remain true for all time. Such a view is the only realistic view. Any other notion is false, or at least inadequate. But even tki'e truth that the person to be educated began life in original sin and still staggers under the burden of the consequences Of origi-nal sin may be distorted. To see the truth, two extremes have to be avoided: a vapid optimism and a groundless pessimism. Clear vision is n~eded, unobstructed either by rose-colored lenses or by smoked glass. The optimistic vie.w, credited by romanticists to the philosophy of Jean Jacques Rousseau but "actually as old as Pel~ag~us in the fifth century and his iritellectual ancestors, is that every man at his origin is wholly good. Let him alone; do not hamper or misdirect the natural play of his thought-processes and appetites; and he is capable of 'ifidefinite growth ingoodnegs. Signs of the break-up of the "electiv~ System" point to th~gradual abandonment of this view. But many. educators still do not know wh~t is to replace this shallow optimism. Rousseau and Eliot are no longer the .leaders to the promised land. Nevertheless the typical modern educator remains a Pelagian. /] The pessimistic view is also hoary with antiquity. Its crudest form, Manichaeism, regards all matter as evil. Therefore man, so far as he is a corporeal being, is evil. He is hopeless till he. gets out of his Body. A less irrational 218 1946 ORIGINAL SIN AND EDUCATION variety of this pessimism is the notion, characteristic of uncontaminated early Lutheranism and Protestantism generally, that original sin intrinsically corrupted man, l'eft him forever a sinner ihcapable "of morally good actions, and destroyed his free will. Nothing can really correct the depravity of Lutheran.man. His defilement can be covered up byChrist's merits, but he himself stays a sinful wretch, utterly corrupt. A trace of this idea of man, greatly diluted, is found sometimes among Catholics, even amdng educated Cath-olics and religious. They may have a notion, not very-pre-cisely formulated, that man's nature, though not wholly corrupted by original sin, was inwardly wounded so that his understanding, considered on the purely natural _level, is now intrinsically darkened and his will is intrinsically weakened. Those who harbor such an idea of man may have been Subjected to defective instruction On this point; or they may have failed rightly to grasp what was correctly taught; or they may have had teachers who repre-- se, nted a very small, and practically unimportant,-minority opinion tfiat man actually was thus injured by original sin. But there is no sound theological basis for this per: suasion. The truth is that man, coniidered simply as natural man, is as whole today, in intellect and will, as was man regarded in his purely natural endowment when he came from the creative hand of God. In other words orig-inal sin left man in no worse condition, on the purely human level of his mind and will, than he was before Adam cast his momentous decision against God. What is true in all that we hear about the disastrous effects of Adam's sin is this: the first man deliberately renounced God and thereby lost the supernatura! endow-ments which God had conferred on him for the whole 219 CYRIL VOLLER~. 'human~ race. Adam was created not Reoiew for Religious only in'a state~ of ¯ na.tural:perfecti0n, but .was elevated to.the~sonship of God by sanc._tifying grace,. Mor9o,ver,, to~ complement th!s~divine -gift and to enable Adam to preserve it for0himself and .the entire human family, God added other remarkable.gifts, notably, t_he.~gift of.integrity whereby all hispowers affd faculties were perfectly~subordinated to his. reason and.~.wi11., and the gift of immortality whereby his. body.~asi~sub~, 'jected to his~soul so that it was liberated from the necessity of fa!ling into corruption and death. These inconceivably .great bounties, all of ,,them beyond ,the capacities ,of human na°ture, Adam. received for himselt and for all his,~descend- By:_sinning Adam lost~them all~. He lost originals, jus-tice for himseff 'and fo~ his posteri.ty., His children and his children's children down to the end of time (with the unique)exception, ofo.th~ Bles'sed V4rgin'Mary).were begot-ten in.a-sta:te,.of estrangement from God. Instead' of.being ,bOrn sons. and daughters of God in sancti£ying grace: the,y. were,born.%without that relation to God,,,.the-only Fight relation.to God once God bad,elevated mankind i(in. Ada_m). to:the,supernatural level:~ ~They were born ~in,:the stat&of . ~ ~W.ith the sin inherited from" Adamgo theieffects.of, the sin:loss'[0f,the othe'r accompanying 'gifts, integrity, and im-morgality.:,,. ThereforeAdam's~children,are worse off ~ihan-he~-~ as.,.~ Forthey all come into°the,W.ofld withbut.-the grage of di,v, ine~sonship,, without integrit~y, without immottalit, y: ,Adam s,mn £change mankind for the wors~, ifi!,soul and.in :,, --But Adam's~ sin ,did not wreck his. human nature as. such.' We are no w6rse Off now than we ~oul'd have been if God had never elevated Adam to be His ~ad0pted son, with this exception: we ought to be biafn with sanctifying 220 July, 1946 ORIGINAL SIN AND EDUCATION grace, and we are not; find so we are born in a state dis-pleasing to.God, a state of sin. ~l~rue, if we ~compare ourselves with .A'dam as he actually was in Paradis'e, we are far .inferior,,. We are deprived'of the supernatural and.preternatural Preroga~tives¯ that. made him so extraordinarily perfe~t~a man. P~i0r fo baptism we lack the divine sonship he had; and so we come into the world as sinners. And even though.we-.recover tl~e . grace of divine sonshil3 in baptism, we lack the gift of integrity: and so we find in otirselves an unruly mass of conflicting .powers, the 10w~r at odds with the higheL th6 body unsubservient to the soul. We lack the gift of immor-tality,. and so we succumb to illness, wounds, gradual cor-ruption, and death. But if we regard only Adam's nature itself unperfected by any of these gifts, oar own natures ar'e just the same. Adam's-nature, left to itself, ,had the sameelements and equipment as otirs. If he had not had the gift of integrity-he. too w.ould, even without any sin, have experienced the same conflict among his faculties. His senses would have sought their own pro~er objects just as gtubbornly as ours do,-against the will's consent. 'His body .would have been exposed to illness, decant, and death. All this appears, quite reasonable. Our first pgrents, as ,they .actually were, with God's supernatur.al and preter- ' natural gifots added to" their natural make~up, were clearly superior to .tis. Bui if we disregard Whatever is preter-n~ atural arid supernatural, we headily seb th~at they .had the same nature as we their children have. : Only one thought, nagging at our memories of what We have heard and read, keeps thrusting forward an objdc-tion; we have been taught that, as a result.of original sin, ourintellects have been darkened and our wills have been weakened. This ii :the very statement in the elementary 221 (~YRIL VOLLERT Re~oiew for Religious catechis~ most 6f us have studied: "Our natur~ was cor-rupted by tl~e ~in of our fi~st parents, which darkened our understanding, weake.ned our will,.and left in us a strong inclination :to evil." ' ' This brings us to the heart of our discussion:, just what this statement means. It means that, without the gifts of original justice,'-particularly integrity and immortality, our minds are less able to acquir~e truth and our willsare less firm in pursuing good th.a.n if we had those, gifts. I~ does not mean that original sin has .intrinsically harmed our minds and wills so that their natural power to khow and ¯ will has b~en destroyed or i~apaired, ~ The doctrine taught by the familiar catechism of our childhood is of course true. But the trUth.admits of better wording; and the recent revision of this catechism puts the matter more clearly: "The chief punishments of Adam which we inherit through original sin are: death, .suffe)ing, ignorance, and a" strong inclination to sin." What~ever is taught by the ~.hurch about t.h~ darkening of the intellect and the weakenirig of. the~will can be under-stood, and actually is understood by .all great theologians;, in .the sense of a deterioration as compared .with the mind and will of man in the state of c;riginaljustice. .This is easily perceived, in .the °casfi of the will. God ~en~riche, d Adam;s nature, with the'gift of integrity, which lined up .all his powers and passions under, the control of his reason and will so that his animal appetites could not take the initiative in attracting ~him toward evil and could no~ prevail .against the command of'his will., In punish~ ment for his sin, Ad,am lost thisomarvelous gift for him-self and for all of us. We do not possess the gift of integ~ rity, and'so *there is lacking in us the perfect order among. our various powers ~and appetites which that~ gift would have proc~ured. In. other words, we are subject to unruly 222 dulq, 1946. ORIGINAL SIN AND EDUCATION c'oncupiscence, which means simply that each of our .appe-tites seeks its own good heedless of the good. of the whole person. When an attractive object confronts any of our senses, that sense can immediately reach out for the object quite independently of. the will's.consent, and even against the will's command. By that very fact our will is weakened. Concupiscence pulls us toward the tempting object even though we realize that taking it involves sin. We .may "already have reached out to seize it before the mind adverts to what we are doing: And even after the mind does take notice, the enticement still persists, the tug is still felt. We are much less able to resist the allurement than if the Senses were fully under our cohtrol. The will may say, "No!" Sense appetite says, "Yes!" And both will and sense appe- .,.rites. are mine. I am being torn between a higher and a lower good. I can resist, because :my will is still in charge. But often I give up; especially if, the battle is a long one. My will does not resist; I surrender, satisfy my lower craving at the expense of moral good, and so I sin. Adam in the state of original justice would have under-gone no such struggle. His will could simply have said, "No!" The sense appetite would, have straightway obeyed. Indeed, the sense appetite could not have been attracted to the object in the first place without the assent of the will. Therefore'my will is weaker than his; but only because.of the pull of concupiscence. My will, as a natural faculty just in itself, is in no way weakened by original sin. The same is the case with our intellect. Adam had a preternatural gift of infused knowledge. We have not. Therefore our understanding is dark as compared with his, for .his was bathed with divine light. If Adam had not ~inned, he would not have handed on his special, infused gift of knowledge to his descendants. For this knowledge 223 CYRIL VOLLERT Review [or Religious was a personal gift with-vc~ich God eciUipped the~fii~st-man, created.aS he Wasin adulthood in intimate communion with God and with a special office as teacher of the children.he was to beget. ~: ~ ._ ,. ~ - ~ :,~,.- ,~ Adam had, yev other endow, menfs~perfecdnghis intel-lect, Alohg with. the sanctifying grace that~ele~ated him to dupernatural heights went the infused'~virtues, theological and moral. Among these are faith and prudence,., which resided, in his intellect. These'he would h~ve~transmitted: But. he sinhed,~and,so could not. transmit sgnctifying grace and, all 'the:accompanying.gifts. We,~ born without.~sanc-tifying~, grace, begin life deprived of the infused virtues, .includidg " those ,.which would have.equipped ~our minds With a habitual~aptitude for higher truths, In this respect, too, our. minds are defective as com#ared with his before the Eall: . _ ~Bu~-here we must'consider another factor, which is :sel~ dora,well,brought out. In sinning, Adam~ lost, 'besi~h sanctifying grace>~ith its cortege of infused.'virtues, ,th~ preternatural~ gif~s~: of,integrity and immortality. with:~heqos£of, immortality~w_¢nt the loss of impassibility, 6r :immuflitw,.to~sfl.ffering, disease, and death~.,~:~His body was no longer.perfectl~ subject;to his sou.L: ~ ~ From' Adam.weinherit ~bgdies ~bereff of these~ gifts. .Not bnly are we sfibject to 'conCupiscence,~ b6t me-have .,bodies unprot&ted, from ~harm-bythe -g "~ "f t~s~ .:.o.~lm~"m -ortahty and impassibility.,. Ou~. souls are immorthl, ~but tEey ha.re not the' pow&~to i~part., i~mortality to bur bodies. ~us.left ,their nat6ral ~eakness; our bodies easily giveAn, to f~tig~e, .to a thousand different, diseases,',to, the decrepitude of advancing age, .and~:.to dissolution. All. this,,has weighty ~consequences for ~0ur ~no~ledg~ and our (apacity to learn. Obviously~ ,the,pull 0f-c6ncu~iscence,is a tremendous obstacle to the acquisition~of knowledge. Web.have a kin~ 224 ORIGINAL SIN AND EDUCATION ship for the concrete, the. sensible. Higher truths, especially the truths of theology, ,religion, and metaphysics, hav~ -little charm for most people. They waht to know and experience what is pleasant and easy. Whatever has a sur-face interest excites them. The clang of the fire-engine bell~ upsets the class; not only children in third grade but university students, and the professor himself, feel the urge fo rush to the window. Philosophy is hard put to it to rdsist the seduction of the radio. Mathematics runs a poor ~second to.movies. A game of ball in the nearby playground is. more fun than geography or arithmetic. Shakespeare. and Thackeray have less appeal than the funnies. Another important consideration, is the fatigue that goes with thinking. Continuity is essential to study. But the brain soon wearies and seeks distraction. Even under -the most favorable circumstances, sudh as absolute quidt. freedom from interruption, and robust health, mental con- ¯ centration is extremely hard work. We know how right Aristotle was When he remarked, "Learning is'accompanied by pain[" The experience of students is well formulat,ed in a wise man's saying that has passed into a p~overb.: "Knowledge maketh a bloody entrance." But ideal circumstances are rarely granted to us. Leisure for thinking is a luxury. The very necessity of caring for the bbdy's needs takes up the most valuable portion of our time and eneigies. The majority of mankind must spend half or more of each working day in sheer toil for bread~ What leisure is left is without the freshness of mind required for acti,~e thought. -Even when a person has leisure and opportunityfor learning, his bodily condition is often a deterrent to efficient °study. The eye too soon grows dim, and reading has to be rationed. Hayfeve-r, sinus infection, a cdld in the head, the hundrei:l ills that plague mankind, all. militate against the ¯- 225~ CYRIL VOLLERT ~ Revietu /or Religious attention, correlation, and penetration required for ¯ rained.thinking and for the mastery of but a single province of human kno,wledge. ~f~to such bodily distresses we add the emodonal~bias that s~ems froni concupiscence and ,impedes the disinter-ested pursuit of truth, if we take account of the environ-. mental restrictions that, as in Soviet Russia', block access to th~ sources of truth, and if with allthis we mix in the lying propaganda, rooted in selfishness or in bigotry,, that not only closes off truth but teaches error, we can go very far in explaining the darkening of our under~tandin.g that is a result of original sire , Truly, our ability to gain knowl-edge is grievo.usly inferior to that of Adam when, before he rejected God's grace, he was shielded from all these evils by his preternatural gifts of immunity to concupiscence, suf-f~ iing, and bodily dissolution. But our natural faculty of intellect was in no way intrinsically injured by original sin. Our intellect and our will are the same now, considered as purely natural perfec.-' tions, as they would have been if Adam had handed down to-us original justice instead, of original sin. Our intellec-trialand volitional inferiority results from our lack of the preternatural gifts that would have removed all obstacles to their perfect functioning. Such is the teaching of all front, rank theologians, a teaching based on their study of revelation. The punish-ment of original sin, St. Thomas notes, is restricted to the withholding of the supernatur;il goods gi:anted by God to. our first father-for transmission to his posterity.1 ~ Su;irez agrees with Aquinas: The common and true doctrine is that the powers of man or of his free will, rhgarded from the standpoint of the perfection they would ha~,e had in the state of pure nature, were not diminished in iCompendium Theologiae, 1 226 Julg, 1946 ORIGINAL SIN AND EDUCXTION fallen nature by original sin; they are inferior only when compare~' wxth the strength and integrity conferred on them by original jus-rice. -~ - St. Robert Bellarmine teaches the same doctrine: The corruption of nature resulted not from the lack of any natural gift, nor from the presence of any" evil quality, but from the . sole loss, owing to Ada~'s~sin, Bf the supernatural endowment.8 Thus the raw material of our educational endeavors is ~the boy or girl, the young, man or woman, with intelle'ct and will essentially unimpaired on the natural plaiae. Our aim in education should be to develop this goo,d natural equipment and to transfigure it with all the super-h~ itural ,goods Christ has given to the Church for t.he benefit of His brethren. Revelation, the Church, the sacraments, ~sanctifying grace,'the infused virtues and. actual graces and all that the Church_disp0ses of for building up the body of Christ must raise and0perfect the souli of men together with their" faculties, xspecially their powers of inteIlect and wiff. The proximate purpose of our educational work must be to train.the youth entrusted to us so to master thdmselves that, within ~he. supernatu0ral sphdre to which they have been re-elevated by Christ, they may pumue the Truth which is God, and embrace the Good, which is also God. The closest possible approxim:ition to the original in.tegrity must be the goal to which we lead our limping, students. This is no mean ambition for those whose life'long voca-tion lies in the classroom and on the campus. The same goal.is the one we religious propose to reach in our own self,education. But in addition to the bottom-less treasury of graces open to all Catholics, we enjoy,'in" our ascetical striv~ings, certain freedoms that can bring us much closer to the original freedom Adam had. Our privi-lege js brought home to us by the matchless,champion who ~DO gratia, prol. 4, c. 8, n. 5. 8De gratia primi hominis, . 5. 227 CYRIl., VOLLERT -upheld t~ae greatness of the religiot~s state against pertly attackers of his day~ ¯ The exercise of perfection requires that a person 'd6 away witl~ whate~'er can impede him from directing his affections wholly to God; ¯ for in~this consists the perfection of charity. There are'three obstacles of this sort. T14e first is the desire for external good£ This' is removed by the vow of poverty. The"second is the proclivity for pleasures of sense, among which lustful delight isthe keenest., This is surmounted by the vow ol~ chastity, The third obstacle is the deordination of th~ human will. And this.is corrected by,the,vow of " obedience.4 Thus with intellect and will intrinsically good and unspoiled in their natural soundness by original sin, we C~n with Ggd's grace'overc0me all hindrances and eventually make ou~r .own, in limited degree, the perfection of tl~e sec-. ond Ad:;m, J~sus Christ. We cannot, indeed, ever in this" life attain to the integrity of original justice; Christ did0not ~ restore that extraordinary privilege to redeemed man: ~ BuS as brothers and sisters of the God-man, or truer still, as living members of His body, we can get closer to the second ~dam, and therefore closer to God, 'than the first Adam was ~ in his primeval innocence. And so our last state can .be better ~han the first. ~ '~St.'Thomas, 8umraa, II-Ilae, q. 186, a. 7. A TIMELY PAMPHLET~ ':The Guide Posts of the Almighty to Perma~ient Industrial,Peace" presents a "plea for .the Ten Commandments as the only solid basis for lasting peace, industrial and international. The section which describes the rights and dutie~ of 'labor and management is particularly"excellent. Every emp!oyer and every laborer might well read this with profit. The pamphlet is from the pen of the Most Rev. Richard J. Cushin.g, D.D., Archbishop og Boston, and is published by the Radio Re151ies Press, St. Paul, ,Minnesota. Price: I0 cents. ~ 228 Concerning Dis :ra t:ions Charles F~ Donovan, S.d. THERE is an aspiration which I should like torecom-mend; yet I fear it might be misunderstood. It is: "Jesus, be my distraction." Now distractions are bad, they are sappers of spiritual energy, things to be avoided. And obviouslq we' do not intend to couple the name of Jesus with anything evil. But. there are certain characteristics of distractions which would be worthwhile if transferred to the thought of Our Lord, namely, their persistence, their fascination,.and their seeming ubiquity. It is these qual{- ties ofdistractions I have in mind when I say, '"3esus, be my distraction," which is a brief way of saying, ",lesus, be the magnet of my mind, the channel of my thoughts, the theme of my day from task ~o'task; when dut.y of any sort commands the center of the stage, lurk in the wings of my heart, and the moment I pause, the moment I am free ~et the spotlight of my soul rest on You alone." Every day at Ma~s the priest exhorts us, "'Sursttm corda'" (Lift up your hearts). And we respond,"Habemus ad Dorninurn'" (We have them lifted up to the. Lord). This lifting we reaflifm daily is not our passive elevation by God to the state of grace. When we receive grace,~Christ stoops and does the lifting. Yet even with grace we may remair~ earth-bound and inert. The lifting w~e profess when we say. "'Sursurn corda'" is an active elevation, our cooperation with Christ, an ~ffort to use His grace to meet Him on His own level. As Dora Augustine Baker puts it in the 'vigorous English of Shakespeare's time, we mean the "forced but very facile elevations of the will, that bluntly or blindly heaves itself up towards God." We-heave ourselves in spirit 229 CHARLES F. DONOVAN Review for Religious towards God in hope and love and joy. A distraction-, therefore, is truly a fail--not necessariI~ a fall in the sense of sin, btit a descent from the heights of communion with Christ. If we are habitually distracted we really should answer the priest, "'Habemus ad humum'" (Our hearts are fixed on the earth, on dust, on our own level). There is a fervor, a preoccupation with God which in the face of a present and pressing tluty, like signing checks or making out report cards, could be called a distraction. Some of the saints have been "bothered" by such distrac-tions. Saint Ignatius, 'for instance, sometimes had to be dispensed' from reading the Office because during it he would experience ecstasy and thus be kept from other daily business. Saint Teresa was often afraid to think of God, lest she experience some divine visitation that wquld interfere ~vith her work or embarrass her in public. BUt most of us need have no worry about such piotis distrac-tions. It is not often the thought 6t? God-that makes us' shabby workers. Our trouble is generally not that prayer keeps us from mundane things but that mundane things keep us from prayer. Our mind-wandering tends to be from God to creatures, the kind of distraction to wh{cb that religious referred who complained, with healthy self-criticism, that his new superior conducted-such prolonged ~zisits at chapel after meals that he ran out of distractions and had to' pi~ay. Now if we really have .our hearts lifted ad Dominum, if our habitual tendency and spontaneous impulse is to think of Jesus, then distraction in prayer becomes not impossible, but at least unpleasant and of slight Spiritual d~nger, like a ¯ fly buzzing around our prie-dieu. There are also distractions whicb occur all day !ong even in non-prayer time, but which don't actually keep us from our work. These are, therefore, rather potential thah 230 July, 1946 CONCERNING DIS, TRACTIONSj real distractions. Theyare our worries, our enthusiasms, our pet interests, the things which are just outside the. focus of our attention or just below the surface of consciousness, to whichthe mind tends to revert over and over dttring the day. If these concerns, these potential distractions,-are intense, the person who has them is said to be preoccupied or to "have something on the mind." Wouldn't it be won-derful if we were so intimate with Our Lord that we could be said to have Jesus on our mind? Of course, that is the ambition of all religious, to be so in love with Our Lord that He is our dominfint interest, our hobby, the object of . our ardent enthusiasm, our companion day and l~ight. Finally, there are the distractions which we seek, favor-ire" topics to which we let: our mind lazily turn in moments of relaxation, familiar themes which we find congenial and. particularly helpful when we are trying to get to sleep. The subjects that we choose for such distractions are indicative of our spiritual health. _The old saying, "Tell me~ whom you, go with and I'll tell you what you are," is applicable to mental as well as to persgnal companions. If wespon-taneously- turn to worldly thoughts, then we a.r.e very probabl); worldly ourselves. If our favorite reveries are spiritual, our character is most likely spiritual. Habitual 'and sought distractions, the recurrent musings of our idle moments, can be of tremendous influehce in our - spiritual lives. They not only indicate character; they also form character and spiritual taste. Wl~at we think ofand enjoy thinking of~when we are free, when the rule is not directing us, and the choice of mental occupation is up to ourselves, both manifests and shapes the inner self., These chosen reveries can be the occasion when temptation is most .likely to assail us. They can be little secret escapes from the cloister and from the spirit of religious life. Therefore it is of first importance that we cultivate lofty and holy 231 CH'ARLES F. DONOVAN mental companionships so that our idle moments will be in keeping with the tone of our religi0,us profession and will strengthen rather than dissipate our religious spirit. As ~ Kempis says (Bk.iii, ch.58)~ "That cometh in'to my mind which by custom pleaseth me best to think upon: and where my thought is accustomed to be, there is that which'~I love." What nobler~ theme, what~holief com-panion gould we have for our unpres~ribed and effortless meditations than Our Lord Jesus Christ? Wouldn:t we be in a blissful state of spiritual perfection if~. during the day's work we looked forward eagerly to those moments of rest, especially the moments ~ before sleep, when-we would be able to think easily and lovingly of. ,lesus, and say with the poetess, "I run, I run, I am gathered to thy heart?" In Case You Donq: Know It-- The Catechetical Guild Educational Society publishes a first-class magazine entitled Catholic Youth. $1.50 per year, for ten issues: 15" cents pet"copy; quantity rates to ~chools and churches on r~quest. Write to: CatholicLYouth, 128 E. Tenth Street, Saint Paul. I" Min-nesota. Another Catechetical Guild project is Post-Reporter, Catholic Youth's own newspaper. It is published every second Monday during the school year. $1.00 for full school year; 5 cents for single copies: bulk rates on application. ¯ Address, as above. The Dominicari Fathers~'of the Province of St. Albert tile Great publish The Young Dominican for the benefit of young men~ho aspire, to become Dominican students. The paper is attractive and informative. Copies are sent.on request. Address requests to Brother Bede's Mail Box, Dominican House of Studies, River Forest, Illinois. The Missignar~r 'Sisters of Mother of God recently began publi-cation of The.Ark, "a. monthly periodica, l devdted to ecclesiastical and' cultural affairs, p~rticulaidy Of Eastern Rites." "Subscription: $2.00 per year; 25 cents per copy. 232 Sain : Appeared Clement J. McNaspy, S.J, AM WRITING this just after giving Holy Commumon in.one.0f the.'most favored and sacred spots in our coun-try. It is the nearby convent infirmary. .The com-municant was a lay sister of the Religious of the Sacre'~d Heart. I don't know her name. The convent is .really c~alled the College of the Sacred Heart; it is located in Grind Coteau, Louisiana. If you have never heard of Grand Coteau, let me assure you.that it is one ~f the least worldly villages anywhere. T.here is no motion picture in town. There is not even a chamber of commerce. A stranger would probably~call it a "sleepy" town. Yet few towns in the United States have known such spiritual activity. For one. thing, Grand Coteau boasts a retreat house where the spiritual, exercises are made almost weekly by sizable groups of laymen. There is too a desuit-novitiate within the city limith; and no ridigious need be tol~l that a novitiate can hardly be called a "sleepy" place, especially at recreation time. But Grand ,Cot ea 'u s c.laim to. veneratioo goes far .beyond this. o As you ~drive'along Louisiana. Highway No; 5 toward the. outskirts of the village of Sunset, you are sta~rtled by a garish-(fortunately, somewhat fadi'ng) 'placard: National Shrine, Saint A15peared Twice." ~An'd the sign points to Grand Coteau.,Jhidden beneath pines and oaks and moss, one mile north of the highway. -l~his gives away Grand Coteau's secret. One of the very few first-class miracles performed in the United Sta~es and officially accei0ted by the Church took place th.ere, in ¯ that very infirmary where I w.as just privileged to gi~re 233 CLEMENT J. MCNASPY Review for Religious Holy Communion. No, the miracle didn't happen yester-day. Yet o'nly a few weeks a~o we buried ninety-six year old "Tante Yomme," who when in school at'the convent had been a witness of the miracle, the last surviving wit-ness. Besides, private archives have a way of annihilatink even decades of years; and the kindness of Reverend Mother Superior of th~ College of the Sacred Heart has put into my hands these treasured documents, original affidavits and first hand descriptions. It is engaging to read among them Sister Mary Wil-son's personal account: how she was cured of~a disease diagnosed as incurable. There glo.w warmth and imme-diacy in the young novice'-s story. She hurries along, ingenuously, simply, impatient of conventional syntax and punctuation, not even careful to sound completely consist-ent. Here are her own words, as copied from the document heretofore unpub!ished.1 Tie very next day (December 10, 1866) I was worse than I had ever been before up to that time, all hope of getting better abandoned me; I felt getting weaker and my sufferings were so intolerable that it seemed to me that it was impossible to bear them long--Given up by the Doctor I disposed myself to receive the.Holy Viaticum this was oix the 10th of December and on the llth the Father gave me the - last Plenary Ifidulgence. One of our dear Mothers brought me a picture of Blessed Berch-marts on~the 6th and said that the community was going to make another Novena to Blessed BerchmansI looked at Mother and in my incredulity asked her, if there was any other saint left that they had not already importuned; for my dear Mothers and Sisters had already made so many novenas that I thought neither God nor the Saints were willing to confer any favor upon me ". I do not think I had eaten an, ounce of food for about forty days, during that time I had taken nothing but a little Coffee or ,tea which" for a week before I recovered, I could no longer take; and for two weeks no medicines had been administered--the Doctor said 1To facilitate reading, dashes have been inserted in the text. 1946 "SAINT APPEARED TW~rCE'' it was useless 'to torture me more so he stopped giving me any; the last two days I was unable to swallow even a drop of water . ¯ Owing to the condition of my mouth and fongue it was greatly feared I would not be able to swallow the Sacred Host--the Father therefore gave me but a sm~ill particle~it was with great difficulty that I could receive even this; the Father perceiving it remained b~; my bed,side with ciborium in hand until he had the perfect assurance that I had swallowed it,~this however could only be affected by means of a teaspoonful of water, and attended by. intense palm Being Unable to speak I said in my heart: "Lord, Thou who seest how much I suffer if it .be for your honor and glory, and the salvation of my soul I ask through the intercession of Blessed Berch-mans a little relief and health, otherwise give me patience to suffer to the end, I am resigned"--then placing the. image of Blessed Berch-mans on my mouth, I said: "if it be true that you can work miracles, I wish you would do something for r~e,--if not I will not believe in you. ~I can say without s~cruple or fear of offen'ding God, I heard a voice whisper: '~Open your mouth." I do so as well as I felt some one put as it were their finger on my tongue and immed~ ately I was re|ieved. "I then heard a voice say in a distinct and loud tone: "Sister, you will get the desired habit, be faithful, have confi-dence, fear not!" I had not yet opened my eyes, I did not know who was by my bedside I turned around and said aloud: "but Mother Moran I am well"--then standing by my bedside I saw a figure he held in his hand a cup, and there was some lights burning near him--at this beautiful sight I was afraid--I closed my eyes and asked: "is it Blessed Berchmans", He answered: "Yes, I come by the order of God, your sufferings are over, fear not !" I opened my eyes but he was gone. The Sister infirmarian had gone down to the chapel to receive Holy Communion. I sat up in the bed I felt no pain. I was afraid it was an illusion and that my cure was not real--I turned over and over in the bed but without pain--I then exclaimed: "It is true, Blessed Berchmans has cured me." , The Sister infirmarian soon returned from the Chapel and made her'act of thanksgiving before a little altar in the, infirmary. I did not speak to her: in about three quarters of an hour Mother Superior came in to see me, fearing at the same time to find me in the agonies of death,--but what was not her great surprise when she met my eyes which had not been opened for six days and heard me wish 235 CLEMEN'T J. MCNASPY Review ?or Religious her good morning. Mother in utter amazement drew back and exclaimed: "and what, those eyes!" then s~eing my mouth perfectly healed.she added: "that mouth!" On and on, page after page, Sister Mary Wilson details her dreadful illness, how the doctors had given .up ,hope, and the aftermath of her cure. Equally impressive, also in these archives, are the sworn accounts of D~octors James G. Campbell and Edward Millard, both.of whom certify, in stolid.professional language, to the miraculo~us cure. Dr. Millard concludes in these words: N(~t being able to discoveb any marks of convalescence, but an immediate r'eturr~ to health from a most sever~ and painful illness, I am unable to explain the transition by any ordinary natural laws. I hereby declare under the sanctity of.my oath that the above state-ment, according to the~best of my knowledge and belief is entirely true. (Sig1~ed) Ed. M. Millard. M.D., Grand Coteau, La., Feb. 4th, 1867. Sister Wilson's close friend, Mother Moran, has for-tunately also left ah eyewitness account. Her sisterly sympathy for the young postulant so .eager to receive the habit is felt as we read along: ' Wednesday evening, Miss Wilson asked me if it was night; for her eyes being continually closed, she could not distinguish' between night and day.On hearing my answer, she rejoined: "I never more expect to see the l.ight of day. I cannot pbssibly endure such suffering much longer." - She then with perfect composure gave me several commissions, requesting me t~ attend to their execution after her death; she expressed her lfiappiness in dying at the Sacred Heart (Convent), and entrusted me with the expressing of her thanks for all her Mothers and Sisters from whom, she said, she had received so many p~oofs of affection and tender charity. Her weakness was so great, that-her voice was scarcely audible, and she spoke with such difficulty that it required over an hour to articulate these few" words. Next morning I was surprised to fintl her still living: this day, Thursday,. certainly surpassed all that had preceded, in the intensity-of pain; her half opened mouth displaying a tongue swollen, inflamed and raw, gums and teeth all 'clotted with black corrupted 'blood, 236 "SAINT APPEARED TWICE" excited an involuntary sensation of horror followed by a deeper ,senti-ment of the most. tender compassion in every one. who saw her in this condition. Mother Moran goes on to tell how exulta~ntly Sister Wilson leaped from what was thought her deathbed, and she reports the physician's reaction when he ~ame to visit his dying patient: Not being able to assign any natural ~ause capable of producing such an effect, .he several times repeated: '~Really, Miss Mary, I can-not understand it! But one thing is certain, if you recover, it is cer-tainly' not to medicine or to my care that you are to attribute your cure." - Among other interesting documents from the convent archives are the-sworn testimonies of Fathers Nachon, Benausse, and Serra, all from th~ nearby. Jesuit college, who had assisted the postulan.t with the last sacraments. Each of these Fathers writes in his own hand, in a personal way, with distinct individual touches. As you read along you wonder if they thofight it odd of Blessed John Berchmans to by-pass his own brethren's house to appear in a neigh-bo~ ing community. If they felt sensitive on this point they surely show no-indication of it: in fact, they seem almost proud that the Blessed had chosen one of their spir-itual charges to work perhaps his greatest miracle. More arresting, probalSly because less technical and formal, is a letter from Father Na~hon to a. Miss M~ry Perry, who would seem to be a non-Catholic. Writing enthusiastically just four dfiys filter the miracle, the~Father tells ~f tlqe fl~ry ~tirred up fill around Grarld Coteau~ ~The moral that he draws is~ possibly .l~ss significant in ourbwn. claywhen Loubdes and Fatima are so widely talked about. He writes: You see, child, that the time of miracles is not entirely passed away. There is nothing astonishing for us Catholics, since we know that~the saints are powerf.ul with God and that nothing is impos- 237 CLEMENT J. MCNASPY sible to God. We may rejoice it has happened amongst us because it excites us to devotion, and contributes to. animate our faith. No wonder that the Archbishop of New Orleans immediately started canonical proceedings to investigate the miracle.' Rome moves proverbially slowly, l~ut after tire-less probing and cross-examination the Church was at length satisfied and set its seal of approval on 'the mirac~- lous healing. It was officially accepted for the canonization of the young Blessed; who henceforth is' thought of as peculiarly belonging to Grand Coteau. For generations now the citizens of the little village have simply taken their privilege for granted. They are not at ali surprised that Heaven should have chosen Grand Coteau to break through to earth. And visitors usually make just that comment. For there are visitors to Grand Coteau, even though no one pushes publicity. Thereare the devoted alumnae who return to dear "Coteau" to see favorit~e old teachers or justthe hallowed, tastily land-scaped grounds. Students of the modern college, and academy attract relatives'and friends. And often enough devotees of azaleas, live-oaks, or Acadian lore are drawn to Grand Coteau. All these, quite naturally, spend some time in prayer in the infirmary. Periodically a .group of" retreatants from the retreat house will also come, and once a year the Jesuit novices and scholastics pay a pilgrimage of homage to their young con-frere. "The small room where the apparition took place has been cony6rted iiato a tiny chapel dedicated to St. John Berchmans. Onl~ two quiet mu~al~ and a notice placed where.the Saint stood remind one that this is one of Ameri-ca's treasUred shrines. "° " ,238 , A Pla°n of.Sei -denial Wi!:hin :he Reach of All Robert B. Eiten, S.J~ ~N ~CATHOLIC LIFE the principle of self-denial holds ~an important place. Yet it is a fact known to all that in i?his~ matter of self-denial there is danger of going to extremes--of failing either by defect or by excess. Those :who are too ,easy on themselves practically exclude the likelihood or even the possibility Of their reaching high perfection.; they go against the injunctions of Our Lo~d and the Chur.ch, and they oppose the common teaching .of ascetic writers. On the other hand, those who overstep their powers and go to the other extreme run the risk of broken health, shattered nerves, and even the loss of vocation. These latte} try to follow a special path without a special c,all; with only ordinary g.races at their dispoiaI they try to follow a way of life that is possible only with .e~xtraordinary grace. There havd tJeen, and there are, souls who have a special vocation to continuous heroic mortifica-tion and even vOluntarily-sought sufferings. These souls need" particular guidance; what we say here is not for them. But concerning those souls--whether priests, religious, or lay peoplemwho Seek high perfection with the aid, at least normally, of only ordinary graces, one might ask.: What~measure "of self~denial and mortification is to be expected of~ them? The answer to this question is~ con-tained in the following program. 1. To begin with, a large number of acts qf-self, abnega,ti0n and mortification can be practiced by ca?~fullg observing the Commandments, thelaws of the Church, and 239 ROBERT B. EITEN for Religious the duties of our state of life includiag the rules and customs of_our religious institute; and by patientl~l bearing those sufferings which a life of carff, ul and reasonable fidelity to grace imposes on us. This does not mean that one will never slip here and there;, for to observe peffectt~l over a long period of time the rules of at least some religious insti-tutes requires special graces over and above the ordinar!l or~es.~, It is well for religious to remember that this is no small program; for a careful observance of the rules makes. great demands in the matter.of self-effacement and morti-fication. St. 3ohn Berchmans declared that the common life was his greatest mortification. 2. Many sufferings, hardships, sorrows, and denials come to us in the ordinary pro.vidence of God. Some~times Divine Providence makes great demands. This was the case during Wokld War II when many, besides sufferingth~ loss of dear ones, had to er~dure such things as destruction of property, poor wages, nearly impossible rationing limi-tations, and so on. It is clearly the will of God that we bear such sufferings at least without complaint, and patiently. Sufferings of this kind may come to us from queer, sorts of cau.ses, cond.itions,, a~nd occasions. They~ .m~,ay come from superiqrs.,I from e~quals,, o.r frominferio, rs; from.t,he i~justice and frqm the justic~e of. others; from ,the sins, o.r.even from the generous but tastl~ss cha~rit, y of°others; or from inani-mate. creation, as~ ~n, othe cas~ "of bad Weather, t~ornadoes, floods, and so fbrth. 3: The, well-estab!ish.e~l and reasonable c.onventions, of polite society which make for proper refinement;~etiquette, ci~lture, neatness, and general social decency, algo provide 1Obviously the fact that we might be assisted only by ordinary graces should never be a pretext for carelessness in observing our rules. Thus we must seriously apply ourselves to their observance as far as we can and ask.God for the h~elp needed tO observe them perfectly. 240 _ '." ~JuJv, 194~5 ~ ~ ~ A PLAi~I OF.SELF-DENIAL~ ~ ~_ ~mucb material for self-abnegation and restraint. We, ought -~to respect these conventions" i'n a spirit of love" of the neigh-bor for the love :of,God since-these things make'life more ~ livable. Theie is r;o reason why their observance cannot-be ~upernaturali~ed. Included here are, such-things as table _ .manners, which should be exquisitely delicate but Without _.affectation; deanlinehs and neatness about our person,. office,- and room; .proper restraint in both the quality and.~ oquant~tg of' food; proper deference shown towards certain /persons.by reason of their age, sex, and rank;~ politeness and the avoidance of all vulg~arity; and, in general,, restraint in our conversation. "- Here it is well to include the mortification involved correcting deflects of disposition" and character. These -('&fects make Us deficient and negligent in the performance . our,duties and their are annoying to others. Slipshod .work, absent-mindedness, failure to return things, frequent boast" fulness, sarcastic language, a ~failure to keep appointments, "all are examples of the defects here referred to. In brief, we should always be and act the perfect, cultured Christian~ gentleman. We may well keep in mind St. Anthony'.s saying_that a saint would be-at home in any society. Such. deportment too (to dwell on another point casually) would be an effective means of fostering and getting voca, tions, oY°Ung people would be fascinated by what they. see -in us and would want to share with us that life which seems _to bring with oit, as it should, such refinement, culture, and fine iense .of propriety. ~ 4. Besides the foregoing instances of the cross which, ° wd~might say, are imposed upon us, there still remain mor~ ~tificati0ns and sufferings which we freely impose on our-~ Selves. ~ In other words they are entirety-voluntary, ~vith-" ' out° any obligation of i~recept or necessity~ All founders ROBERT B. EITEN ~-°-~ " ' Reti~ew for Religious; -of tel.i~i6us orders and all great spiritual~ writers, agree that voluntary penances are in some way an essential element of serious" tending towgrds perfection. Besides-the exercise humility and the cross, these v~oluntar~r penances prsvide,.~ for the.exercise of other virtues. o True, these voluntary mortifications must be practiced° prudently .and under the directi6n of the superior or of a goqd spiritua~l director. Norm.ally we should not, orat least need not; wait for them to propose what v61untary mortifications are to be practiced. Usually such things as ¯-spiritual attractions, reading, the insi)irations of gra~e, and~ so forth will suggest to us what might be done. After thiriking over the matter seriously, we propose, to .our. superiors or spiritual directors what vol~untary mortifica~ tions we .would like to practice. We then follow out their directions. This obedience will protect us against excesses ",in ~ith~r direction. Of course.no one needs permission to practice any of the mortifications mentioned or suggested under No. 3~ above.~ In spite of all the safeguards provided,by consulting,, and following the advice of superiors and spiritual diiectors in this matter, there remain sd,me obscurity and uncertainty - as to what and bow much voluntary mortifica.tion should ¯ be undertakenl An excellent practice might be, perhaps~. to,ask God to. send us in His providence those physical and , mental sufferings which are proper to help us reach.tl'iat~ d~gree o~ perfection to which He has called us. Such a request, if it is sincere, includes the firm resolve to conform ~ourselv~s to His will in all sufferings and hardships__w~hich He-may fiend us. ' 5. Fi~nally, it is not too much to expect fervent souls to, have at least the desire to .desire affronts, humiliationk re~'roaches, misunderstandings, and so forth. A better, dis- positidn:wouldbe to d~slre, tolong for, and to love thes~;~: ver~ things just to be like Qbrist and to help Him mo~e~" ~ffectively in the great workof the redemption. : However . ~ofi"hcco~nt of human misery and frailt~ a soul might.not these ~eneroOs dispositions. If' one has, howeqer, the'desire_to desire these things, he is by that very .disp0si-tion ~rep.aring himself for an actual desir~ and love of. :~ffronts, humiii~tions, and.so on. 7 " Here we might add that souls ought to try to mairftain a ~pi~i~ of cheerfulness in all circumstances of life; whether -'these be e'asy to bear Or very tr~ring. S. uch a spirivadds much, me~it ~and abnegation to mortifications alrea'dy practi, ced. 'A~nd how such a c6nstaht cheerfulness impresses others f, or. the better! To be cheerful at all times're~u~ires gr.eat abne-gation- anal perhaps at times a special grace.Well mi.ght We, ask,God to give us this .grace. ,,:o ~ The t~oreg~ing program of self-denied seems to be pos-sible for all. No one-will ~oncede that- it is an easy one; ~and, yet no' one can Say that it is impossible. It is sweetly: r_easonablg, not violent; yet it will make us like Christ ~Crfi~ified and will make us active collaborators with Him in the g.reat work of the redemption. '~?' P~erh£ps someone, may ask why nothing has been said~ ,.~bout gictim souls, that is, souls who offer themselves and their whole lives with all the sufferings, ti:ials, humilia-tions, mortifications, and so forth contained:therein to Gbd ::.~":jus~ as Christ did upon His entrance into the~ world °-(.~f: Hebrews 10: 5-10.) By. way of reply we may say that: souls who feel themselves supernaturally" urged to ~:his kind of offering, may follow si~ch an urge. Obviously tl~e motive for so doin~ may vary. ,It might, for example be to offer self for the' same intentions that .Christ had; or tb fill':up in one own s flesh~ what is wanting in C.hnstos ¯ o - . 243 ~ROBERT B,~ EI~TEN = ,~, ~ pfission~ fOr"~the Church.-- f.~Colos~sians 1 : 24~ 5 : Thi~--- ~victim-life, th~s.3pds(Slgte-of the cross and suffe)~ag; i~ ¯ grand:vocation., It does not, however, n~cessarilg in~olve~. any more moriifica~ions tha~ tBose~ we have ~mentioned,butT only gives special force to the ~o~i)e f6~ beating them:. _ If however there is question of a victim-sohl in the limited sensd that is, of one who_ ~sks for exceptional ~uffe)i.ng, what should be done? .No~ally,~one should~ not ~.permitt~d to makesuch'a request for-sufferi~g,~asq~ -may show a lack of humility and can emily lead to illu- ~s~ons( But if it is clear that an-individaal-has a special vocation for this type of life, then such a one should fi~stbe thoroughly,t~sted. After suNcient p~oof of the call to such a l'ife of ~uffering, the soul may offer itself to God in this very cult vocation. ~ ' "' " Let us hope that the abov~ Pr9grhm wiil clarify -'t}rs,fo~ us and that we.may "by the mercy of God"~present :our '"~odies a living sacrifice, holy, pleasing unto"God; ~0fir] re~sonable service" (Romans 12;, 1).= . ~I am 'much indebted to De Smedt (NOtre vie surnaturelle, volume 2, "pp.~472 252) not only for much of the ~aterial- found here but also in some wag fdi~the i~spiiation to write this article. ~ -~ .APP[AL5 FOR VOCATIONS ~ .~ ~he following vocation folders and pamphlets rely chiefly on excelle~t and well cffosen photographs to make their appeal: Modern Samaritans, from the NoVitiate "df~ the Alexian Brothers. Clayto~. Missouri: How about gou? (an appeal t~pros~ pective ~riest candidates) and Co~e In (an appeal for fay. Brothers), b6th from "~th~ Dominican House of Studies. River Forest, Illinois:'A Life to Give, from th~ Sisters of St. Casimir, 26.01 W. Marquette Road, Chicagq 29, Illinois: Dominican Sisters: St. Marg o~ the Springs, from the Novitiate.-St. Mary 6f tile Springs, Columbus 3. Ohio;Whg a Hospital Sister? by Rev. Dr. L. Rumble. M.S.C., fiom Radio Reply Press, St. Paul, Minnesota. * Our Ladg's Fz, ends, by Rev. Ju~ Senieur, O.F.M.Cap., describes the work t~e R~gina ~leri Society for the spiritual and financial suppprt of priestly and reli-'~ gious vocations. It. is .published by the Catholic Uni4ersity Cofiference of-Clerics and Religmus. C.S.M.G,, Cathohc Umverslty, Washmgtqn 17, D. C.~ . :~ '-- " 244 - "~,HE visitor,~a gray-hai~ed alumnlus of th~ college~, ~was [~, movifi~ about the° crowded recreation room o[ the faculty" friars, greetirig old acquaintances and ~aking new ones. He approached a card table where, over unfin-ish~ ed pinochle, three.~ unfamiliar friars stood awaiting him. "Tom Casey, class of '13," he ~smiled brgadly, hand extended. "Onesimus," .smiled back the first. "Eleuthe[ rius," smiled back the second. "Symphorianus, smiled the third. And albeit no stranger to Franciscan-phenomena. Tom Casey, class of '13, blinked hard and made a que4~r frog-like noise in°theback of his throat. "Where do you peo131e[get those names?'" he dazedly wondered. Here were names not found.~ven in his prayey-book Litany of the~Saints-though .surely there are enough odd ones in that long list! NOr had he ever, iffal[his long years and his wide travels, encountered those names among the living. If~the~y reminded him~of anything~subsolar at all, it:wa~ of Pullman sleeping cars---or of the Latin play in hi~:.4ophbfiiore year:~or of just" plain "printer's pie:' '~ What a downright shame, his meditation concluded, that nbr~ m~il"youhg men, oprobably christened :John, Wflham, Pat-rick; should now have to confront mankind as Oneslmus, "Eleutherlus, Symphorianus! -~ ~" Undoubtedly,~the religious n~mes of many of~us~d6 ~starfli~ the si~cular eai. They may at first hav~ ~tarfiede v~e ~n our ~own. Wi~: i~robably had "h.oped for something, con[ ventio~al; but the superior, with the finality"~of Z~icl-Jar~, siinply ~declared, "This is hi~ (or her)" r/am'e," and uttered bizarre syllables. A'ndothat was'that. Or, if permitted to CLAUDE KEAN Review for Religious choose our names, we probably found the community's nomenclature as depleted as Kresge counters at closing time on Christmas Eve; and what we got was what all earlier customers hadjudiciously foregone. So the names that many ,of us bear are admittedly unusual. Are they, therefore, absurd? Or may it not be that, compared with the proper names of many layfolk (names which were selected from unrestricted possibilities), our abnormal names are actually quite normal? or oub apparently mean-ingless names are at least relatively, fraught with remark-ab, le significance? From stray evidence now and then I have long sus-pected that the answer lies in our favor. From a half-hour of recent research, I now know for certain that it does. The "research" consisted in a mere scanning of proper names in the.telephone book of a representative eastern clty of the United States. Under the A alone, I found a hundred proper names, male and female, much morfi extravagant than any ever imparted to friar or monk or Sister¯ or Brother. ' To be specific, who. of us, even though destine~dot9 teach geography, is named Maryland, .or Virginia,; 6r,Columbia, or Dallas; or St,aten, or~ Reno? O~who of u~, e,ve ~n~th0.u.gh a ngt,ed nature-lover,. ~ . .bears the. name of Fern,~.~,or,Ivy, or Myrtle, or Reed, or. Violet, or, Daisy,~ or Pansy?., ~ Or ,who of .us, e.ven,thgugh avowedly interested in the classic, long,ago," wears toga-like the name of Homer, or Ca.to, or ~.~Virgil, or Caesar, or th~ myrtle-laden name of Phoebe, or Penelope, or Vesta? Or what choleric character among us is openly known as'Hasty?--what phlegmatic as Tranqu.ilisim~?-- what cynical as Burr?mwhat loquacious as Verba or Vow, els? Yet, as the telephone book plainly attests, laymen who possess these given names do walk and breathe, 246 SPEAKING OF NAMES A few names that occur-under theosame letter A savor of surrealism: Bushrod,.Hedgecomb, Hunk, Whip. Others would seem to suggest endearment: A1icebelle, Birdie, Bowie, Dernie, Goldie, Hommey,-Libby," Shorey, Sibbie, Trudie, Wadie. A sizeable percentage looks yearningly,- though uncertainly, towards the glory that,was Rome and the grandeur that was Greece: Aetha, Al"eathea, Cleora, C1evius, Euna, Iola, Lathena, Lesbia, Nova, Orpha, Thea. Several others walk in veiled oriental mystery: Arsinoe, Bayan, Desma, Zelma, Zetta. There is something of a faded Elizabethan charm in Clift, Bourne, Dell, Teare; and something suggestive Of remote constellations yet undiscovered in Arie, Angrous, Elsir, Louv~enia, Norment, Ord, Sigrid. The rest, howeyer symbolic, are not ~iuite clear in their allusions, and must be listed as mere vocables: Alonda, Armeita, Awillda, Beekman, Belva; Buxton," Demleta, Ena, Grice, Kermit, Lola, Lona, Lora, Ponten-ciano, Reta, Rulloda, Velma, Wilda, Worth. Now, it is no concern of mine--apart from the admin-istration of baptismmwhat names people bestow upon 'their offspring. In the exercise' of American freedom of expression, they may even, if they so wish, prefer numbers to names. (Ripley discovered not long ago anAmerican youth with the proper name of "Eleven."). Nor-do I in the least imply that odd names denote odd characters, that "that which we do call a rose by any other word would" not "smell as sweet." My sole contention is that, as mere~ alphabetization, the secular nomenclature equals in singu-larity, and .frequently even excels, the religious. And ~he Bell Telephgn¢ Company is. my star witness. But names are more than vocables: they are symbols. And the modern secular trend in names indicates the com-plete secularization of modern thought. Gone now are 247 CUAUDE KEAN Review/:or .Religious the.days~when~ the-names of~_men-=:as well as of the,ships they° sailed,and the ,new lands they discovered--were drawn from the rich vocabulary ~of Catholk,Faith. Gone,~ too, for the most part, are the days when devout Protestants turned to their Bibes in search of worthy nami~s for their newborn. In an age turned materialistic, men are more and mor'e taking ~their names not from God's great, but~from the:world;s great: from poets and philosophers of, a~cient Rome and Greece;. from~literati~urs of later eras (my tele: phone~ list includes Milton, Addison, Scott, Emerson, Haw-thorne~) ; from .modern scientists, like Burbaiak and Edison, and modern statesmen, like Roose~celt and Churchill. ° In even'.m6re articulate expressionof, th~ materlahstlc spirit if has now b~6m~ th~a~epted prhctice tona~e pkr-s6ns fiot¢.Mte~ other persons~ but affei things hft~r flbra . and:fauna,~ and geograpb~cal~it~s; and '~vefi mechanical objects.~ -This~ ph~ndmenbfi wOuld, to~do:i~'.ju~tlce~ ~req~i~ a Chesterton's~afysis: :.~ut,ev~n'on tge gu~face~ ~4t, to c~!l,~a.gifl ~'Petunia;,)'.;~or a;boy "Ohio", or '~Derrick":. '(and theg~ does.~,exist, a.[.b~y with: that name), is2 nbt]perceptibly ~ny;~more~?ra.tio~al.~,than. to. call ~a ~favorite .p.etuma.~ . Ger-tr~ fle,:5,or~.the stxte of OhiO~"Harold,'' or a~derrick,,,on 4be property', , "~ rl' .~1,~,- .".d" " , ¯ '~ '~ -,-~ ~. - :~ ~TBa'~: be ,to,hea~n, ~he~.figm?s" that we~rehg~ous-bear ar~,the -names obpersons. , ~nd" at"that,~ no ord~narF per-sgns: -Pe~ha~s~hose'p~rs6nshv~d m~the fat-off ~ast. "Per-ha~ little' i~'kfiooh Oaboot-them~x~pt ,tfi~t "a ~N~o or'3 Tr/j~h~r'~fi ,Diocletiah ~Ut th~ to death:; W~rid has not e~n th~"vag~egt memory 6f~the~.~-'rYet~they are the truly gr~at"~of"the 'h6~an race;.and ~God knows them~well., In their :flames ~we have inherited a, lustrous lggacy~ of honor, ~ special tide-to: protection and~aid. And in-.those names~ we h~ve~,6ur~inspiration fovholy living and DECISIONS OI/: THE HoLY SEE. dying--as :Ruskin .words it; . l~ifting hol.y hands without-wraith, and sinking to blessed ~sle~p.withoht fear." So what 6dds if ~the lay-w0rld pities 0r plllor,es us fdr ohr names? 0 What odds if not one person in ten cab pro~ nounc~e those, names fl~uently, and~,,not one in twenty can ~spell them correctly? We know the inner worth of those flames. And as to their ,outward form, well, an occasional glance at the telephone book will afford us unfailing peace hnd satisfaction. ~ .~o~yember'21, 1945:o The Sac~'d P~nite£tiary announced th~/t His " Holiness Pope'Pius XI~i in ari audience granted to the Cardiri~l Pen[- . tenfiary M~jdr ~n Ndve~ber 8, 1~45, h~d gracio~s~ grafit~d t~al indulgence o~ fifty days to the f~thful who devoutly,k~ss the ring of a p~efect apostohc. Th~s ~s t~ same indulgence which the faithful may gain by devoutly k~ss~ng the r~ng of an archbishop or bishop (Pr~es et Pta O~era, n. ~}0). Prefects apostohc are prelates'in m~s~ slon countries who govern a t~rr~tory call~ a prefecture apostohc. Usua!ly they. are not b~s~ops: h~fi~ the special ~r~nt recbunt~d 'abd~. Pemtent,ary answered ~ree questions regarding the p~ous exerc,se of the Way qf the Cross: I. According "to a decred.,dated August 6, 1757, it~ is~provided that for the pious exercise~0f the Way df the Cross, when otherwise a disturbance might be daused, a~priest and two clerics or cantors may ~ake the rounds, pausing at each station and reciting the accustomed prayers, while the faithful ie~ai~ing ia' their places give the responses. Question: Does this de~i~e.~ hold~ .only fgi, th~ ~.bublic~, exercise~ of the Way of the Cross made in a church, o~ does it hold ~hefi this exer-cise is m~de~by religious in their chapels?. - Answer: In the a~rmative to the first part, in the ndgative to the second. II. Questior~: Whether under the circumstances-mentioned in the decrees of Februa~'y 27, 1901, and of May 7, 1902 namely, when 2~49 DECISIONS OF THE HOLY SEE all the religious cannot go in a body from station to station in their chapel without causing a disturbance be~cause of the smallness of the place they can gain the indulgences connected with the i~ious.exer-cise of~the Way Of the Cros~ i'f only one re, ligious (B~roiher or Sister) makes the rounds f~om station to station and reads aloud ~the accus-tomeffprayers, while'rthe rest remaining in their places rise and genu-flect there.for each station? Answer: In the affirmative. " III. Question: Whether in the same circumstances already de-scribed for religious and following the same method, the faithful who live a common life, as mentioned in canon 929 of the Code of Canbn Law, can gain the indulgences attached to the pious exercise of the Way of the Cross if one man or woman, respectively, makes the rounds of the stations of the Wa.y of the Cross and recites the cus-tomary prayers? Answer: In the affirmative. Questions I and II tell us that in a religious community chapel it is not necessary to have the priest recite the prayers for the Way of the Cross; it suffices for one of the religious, Brother or Sister, to make .the rounds from station to station and to recite the customary pray-ers. ~ This has be~n explained before in REVIEW FOR RELIGIOUS (I, 1942, p. 424; IV, 1945, p. 61). Question III extends the same privilege to communities of the faithful living a common lifb, for instance, nurses in/training in a h~pital, old folks living in a home, orphans, studehts at a boarding school, an~ so forth, so that the group may gai.n the indulgence in the chapel if one of their number, man or woman, makes the round of the stations and says the accus-tomed prayers, while the rest remaining in their places answer the prayers and rise and genuflect at each station. OUR~CONTRIBUTORS o ~LAUDE KEAN is on the faculty of Holy. Name College~ the Franciscan house of studies, Washington. D. ~C. He formerly taught at St. Bonaventure College anc~ served as spiritual director of the Franciscan Brothers of Brooklyn. W.H. HING-STON is spiritual director at ~lesuit Seminary, Toronto. CHARLES F. DONOVAN has just completed a year of ascetical study at St. Robert's Hall. Pomfret Center, Connecticut. CLEMENT ~1. MCNASPY is a professor of classical languages at St. Charles College, Grand Coteau. Louisiana. ROBERT B. EITEN, a professor at the University of Detroit, is much interested in ascetical subjects. CYRIL VOLLERT and ADaM C. ELLIS are members of the theological faculty at St. Mary's College, St. Marys, K~nsas. 250 Two I-[eart:s* W. H. Hingston, S.J. IN HIS RADIO address at the close of the Fatima jubilee (October 31, 1942) Pope Pius XII consecrated the wsrld to the Immadulate Heart of Mary. In the same year, on the Feast of the Immaculate Conception, he pub- -licly repeated this. consecration and ordered that, as a per-petual memory of this solemn consecration, the Feast of the Immaculate Heart of Mary should be celebrated annually in the universal Church. In obedience to this, order the Sacred Congregation ' of Rites had a new Office and Mass com-pose& and these were presented .to the Holy Father for approval on December 10, 1943. A decree of the Congre-gation of Rites, dated May 4, 1944, which incorporated the text of the new Mass and Office, ordered that the feast 15e celebrated annually on the Octave day of the Assump-tion, August 22. ' Despite the fact that the decree promulgating the feast was issued two years ago, this year may be the first Oppor-tunity for many of us to make,~use of the new Mass and Office~. The occasioh seems an apt one for recalling some of the basic thoughtspertinent to the devotion to the Immacu-late Heart of Mary, and particularly for considering the relation of thii devotion to theworship of the Sac'ted Heart of Jes~us. Obviously there is an intimate link between the devo-tion to Mary's Heart and tha(which we render to the Sacred Heart of Jesus. The same saint was employed by Provi-dence to initiate simultan, eously both devotions. No hearts *This article appeared in slightly different form-in The Canadian Messenger of the Sacred Heart, December. 1945, pp. 778-782. It is reprinted here with permission. 251 .W.~ H. HINGSTON Review [or Religious were ever so united by resemblance and by affection as those of .Jesus and~ Mary. The very flesh of Jesus came from Mary alone through the power of the Holy Ghost. Yet under,the outward likeness of the two beautiful devotions there are fundamental differences; and it is the purp.ose of this a~rticleto set forth briefly the resemblances and the dif2 ferences as a help toward an und~rst~indirlg piety. ¯ There is an essential 'difference to b~ observed from~the oai'set between the Form fff devotion paid to the Sac}ed Heart of Jesus and that paid ~o the Heart of HiS Moth'~r, .be.cause of the fact that in one instance veneration is ren- "d~red tO a divine Person and in the other t0a human son. Since all devotioh goes to the person whom we invoke or honor, it is e¢ident that there must be an infinite distance in this regard between the cultus of the Heart of the God- ¯ man and the cultus of the Heart of .Mary; between honor shown to God_and that shown to a creature no matter how highly favored. ~ To mark t~is essential distinction it seems pre, ferab, le, when speaking of the~ heart ofMary alone and'apart from the heart of Jesus, to use .the words H61y Heart. 0f.Mary, or Immaculate Heart, or Most"Pure Heart of Mary: rati~r than '"Sacred'" Heart ofeM~ry. That i~s whhtthe~Church d6es. Sh~ employa the.title Sacred Heaitof M~ry onl~ in the combified "title of ihe Sacred "Hearts of 5es~s and Mary. Apart°from t'h!s~ preliminary consideration, which.is of a general nature and recalls that first and most essential dis~ tinction which is never lost sight ofo by Catholics but is s~mply taken for granted, there ale other .important dis-tinctions to be made. They relate to the-three chief way~ in which we can co sider a~ay°devo~iofi, or:t0 tde t fire leading aspects under which a dev6t~on may be stud~ed. These are: i'ts ma.,terial object, its f6~mal obje~ct, it.s sp~dia.l 252 appeal~:-i'Th,ough these.wolds ~ay~ ~ound a bit 'technica),~: ~:.-x.~_~;tlSey-~ire very Useful :and '~ccurate;~ and we have all ::.(~li~rized ~ith them thrs~gh~the explanatiSns ~whidh-~e ~a~e Often~h~eafdof the de~otion to the.S'acred Hea;t Jesus. Now on each of these three fundamental ~eadings, ~;~Which together sum up a devotion, the differences between_ "~he~cultus of the Heart of Jesus and that of the H~art Mary are mgmficant and p~ofound. ¯ ~ -~irst~ then, as to the material object. In both devotigns .~a humafi heard.of flesh is presented forour veneration. Yet " ~t Once,we note a profound difference. ~The hea?t of Jesu.s :~" isin ~tself an object of ~doration. It is adorable because ~ is g~a~t.Bf that ihdividual human gature which the Divine :~ ",W0rd" mbec~0 m"m g " ~ncarnate took to H"~ m s~elf and" made Hi_s .Very own.~ It' is part of Him. Though a created object, ~-t~gfigh-a mgtenal thing, ~hough Buman flesh, .~t ~s ~he.heart ~f the Son of God madeMan. The honor, we kh~w /'~ m~s~inciude ad;ratiom "In contrast to this; iff the --,:~ 2~i~n ~to .the heart of Mary such ~eneration i~ refid~fed as~" ~ay~ be paid to a 5feature, b~t nothing o~ the adoration. ~ t~at belongs to God Mone. - N~vertheless, adoration is not the .principal act in th~ ~Tdevotion ~,t~ .the Sacred Heart. The human h~art.of the ;~Sa~ior is:~resented to us nbt primarily.that, we may r~nder ~-~,adoration~ bui because of what it stands for, the hu~" -heart:being the natural symbol of human love.~ T. he_~ight 6f the heart of Jesus spontaneously calls to mind His human -i~ l~ve,for His Father and for us. Uoiversally the he~r(is ~.,. looked upon .as the organ, or at least the symbol-of,ldve. ~So fiatural_a symbol of love is it, that in every lan~uhge the h~art.of a ~an is taken for his inward dispositions.--Aman" ~:. <" .- who - is generous, kind, sympathetic is spoken o~" as big--. ~,'hearted, ~tender-hearted, and so f~rth; or else; if he m~ni- 253 ,W H HINGSTON , ~ ,7~ * ~ ~Reoteto for Reltgtous ,, fegt no such pleasant~characterlstlcs,~ he is spoken of as hard-., h_eart~d, cold-hearted, heartless.~ - --~ N~w that thes~e preliminary observations .have beeri ~ade, we daft completeour statement regarding the materml - j,obj~ct i~ the devotion to the Sacred Heart of Jesus~an'd,say' F_hat it-is His heart of flesh taken as the natural symbol Of " His hhman lo;¢e. The natural sy.mbolism of the heart p.la~cs a large pii,~t in the devotion, which would not be underitandablewith-.-. out'~t. In the devdtion to Maryls Heart on the contrary, the symbolism of the heart is faint and not at all empha-. sized, ,th~ reason being that it i~ not.so much her~love as her pUrit~y and her fidelity that we consider. Our attentibr; ~alled far more to the purity, htimility: and. Other vir~ue~ of ithat most faithful heart than to the~ qualities of its love., It ts~ riot hard to discover the reason why in the,devotion to t~he Heart of Jesus such emphasis is placed on the natural sym-b01ism of the heart, and why such emphasis, is lacking, from, "the'~correspbn.ding devotion to the Heart of His Mother. This will become still more apparent when we consider the_ ,f, ormal object of each devotion. A first difference between. "the t~vo devotions is thus found evenin the matefial object; which in both devotions is the heart of flesh, but in ~ach t~e~ ~ l~eartfis viewed under a somewhat different asp, ect. ~A setond and more pronounced diffe~rence lies ifi tl'ie~ - .formal object of. each,, d~voti6n. - The formal object of the devotion to Jesus' Heart is His human love for m~n. ,-,, Note in'the first place t.hat it is His human love which is stressed: -~a'ther 'than His divine love. Coeterrial with the FatheY~' '/he Wor& the~Second Person of the m6st adorable,_Trini_ty~, ,has known from ~everlasting and has loved witff an eteriaal love,each one of us. Yet it is not this eternal lovebelonging -to His divine n~ature that we c~nsider in His Sacred Heart:,,~ ~, ' dul~l, 19~ 6 "~ ~ ' ' TWO HEART~. . .~ We~ read-therein His huma~-10k~e. The symbolism of the heartdna.kes this perfectly clear, for tl~ heart i~ the symbol ~ of h~uman love, no~of divine love._ Besides, the love'of ['Jesus is presented to us as a suffering love, andonly the" .human in Him can suffer. " We venerate the human love b_y .which a divine Person loves us. Yet Christ's eternal love 5, belonging to His divine nature, though it is not and cannot properly be symbolized by any .natural symbol," is by no, ,means excluded from this°devotion. -After all, we love that ,Person Himself who loves us and suffers for u , and Him as He is, whole and entire Hisvery self, .the~ one living principle of a lov~ that is both human'and divine. The.Woid having been made flesh, having becorhe P0S- - sessed of a human °nature like ours, now loves-with a love that began only at His Incarnation, that is truly .human,- -xhat is ~harged with all the emotions of man's spiritual will -*and is colored with all those feelings that have their roots -., in- the sensitive part "of man's bodily make-up. Christ, though~a divine Person and not a human person, loves even ¯ in the, manner that human p~rsons love. He experiences, 'tOo, the consequences of human love, even to the suffering ~ Which unrequited love entails. The greater the capacity_ ~-~ .for loving, the greater the capacity for. suffering. The more -. rintense and unselfish theaffection, the ,greater the anguish-when such affection, goes unrecognized .and is not returned: Note in th~ sed6nd place' that it is Jesus" human love ° ~or. men that. is .the formal object, rather than His htiman 10re for His Father. Undoubtedly Christ, in the-human" nature that He had made His own, loved FIis Father with a,_ll the strength Of His human will; yet it is not this lmre -for His.Father that is dwelt upon, but His love for mdn_. '-"Behold the Heart which has so,'loved men," were His words to St. Margaret Mary. In contrast to this we find that in the devotion to the" Most Pure Heart.of Mary the formal object,, insofar ~is it ¯ is love and not fideli.ty, is love for her 3esus and for her _G~d, not her love for ma'nkind, at least not primarily her 10re for.mankind. We do not positively exclude from our-~ thoughts in this devotion the motherly ,love that she bears to all mankind; but our attentiofi is focused on something ¯ ~lse, rlamely, on the complete and unique absence of all self-love, on the absolute fidelity to grace, on the devotedness of-- M~ry's heart to God. . " Thirdly, there is the special appeal to be considered in each of .these two devotions, outwardly so alike. ,Here the contrast is most marked. In the devotion to_ His Sacred Heart, 3esus makes an appeal to us by His very love for to love Him i[~ return. He opens His breast, bares-His'heart - to us, reveals it afire with love for. us, bleeding for us, ~giving itself to uS without holding back anything, even t~o the Cross, even to the Eucharist; He even humbles Himself before us and shows us the wounds thiit our indifference and -. coldness have inflicted upon Him, piercing His v.ery heart. His fs a suffering love, arld.there is an awful pathos in'His hOpeal, t-he appeal of the~ Son of God begging of His crea~ tures the favor of being loved in return. Our Savior appea~l~. ~strongly to our feelings; but it would be a grave mistake 6n_ our.part and a complete misunderstanding of His plea were we to content ourselve~ with~ giving Him in answ~er mere;. ~ pious sentiments. He ga~e us deeds! He pleads for real reparation, exercised not so much in the way that at6nemen~ ~ is usually exercised, ~amely, by works of pe~nance, bfit° rather by works~ of love, especially through the ever more ,perf~ect doing of His Father's will and the perform~ance of acts ofde~votion towards Himself in the Eucharist. In "the devotion to the Most Pure Heart of Mary~ there" duly, 1946 " Two HEART~ -is also an appeal, of course, but it is not an impassioned appeal, nor are we besought to love her. She does not show us the love of her heart for us, as 2esus does, and beg us to love her in return. Unquestionably Mary has loved and actually does love us much, incomparably more than any one, save only her Son, has loved us; but there is nd allusion ~o this in her appeal. Mary's love is also like her Son's, a suffering love; and it is significant that those sufferings by which she shared in the Passion to such an extent that she is deservedly styled Queen of Martyrs were all endured in her sinless heart; for of bodily sufferings we bare no record. It is furthermore a historical fact that c6mpassion for the broken-hearted Mother--so bravely standing beside the.Cross, as St. 2ohn presents her, or with the torn and lifeless-form across he/ lap, as Christian piety has long depicted her first led the faithful into the sanctuary of Mary's suffering, heart. Nevertheless the sorrows 0f Mary form the object of a distinct.and much more ancient devo-tion in the Church; and in the devotion to the Most Pure Heart the thought of compassion is not prominent. The heart of Mary° is usually depicted encircled with fragrant roses to denote the flowers of many virtues, with~ which it is adolried, not with,thorns. The specia! appeal in this devo-tion is reilly a .very ge.ntle and very sweet and persuasiv.e invit~ition to highdr ~hings. ~ It is a call to .lead an interior life and to imitate the Blessed Virgin by purity of,life, ,by perfect.chastity~ of;th~ affectigns .which are to be. dlrect~ed ~ avcay"~ro, m°creatures,wl~oliy tO G~d, by the practice' of all those wrtues that are particularly dear to her Son. 2esus, because He is God, draws us by the cords of Adam to himself, to the Divinity. Mary because she is a creature draws us, not to herself but directly to her Son, to .her God, to Him who is in truth her child, born of her, yet 25.7 W. H. HINGSTON Review for Religious who can say of Himself: "I and the Father are one'.' (John 10:30). "Amen I say'to you, before Abraham was made, I am" (John 8:58). "Philip, he that seeth Me, seeth the Father also" (John 14:9) " The two.devotions closelycorrespondwith'one another, yet each in its own sphere. They are not on the same footing. Devotion to the Heart of Mary is really a beau-tiful pendant to the devotion to the Heart of Jesus. Her heart is, after His, the most beautiful thing in all creation, because in every way the most perfect copy of His. Upon such beauty the angels gaze in rapture. To portray it is beyond the reach of words. Yet in contemplating Mary's loveliness let us guard against the mistake of far~cying that her very greatness keeps her aloof, a sublime but ethereal beauty far removed from us, dwelling above all angels and saints in the court of the Most High. The symbolism of ~tie heart ought to save us frdm. this baneful illusior~ and should impress' upon us that Mary's is a warm and comfbrting loveliness, tender ~and sweet, and constant and motherly. The tho~ught of this should .fill us~ With confidence rather than with awe. Shh can be approached in all our needs and in our every mood. She can comfort as.none other can, for the heart of the Virgin Mother has experienced sorrow of e;cery kind and has ,known such depths of human v~oe tha~ all other anguish compared to hers must seem bearable and light. But, far and above all, tile heart of Mary overflows with joy; and no one can approach her in thought and no( feel happier for it. She takes her children by the hand and leads them straight to the Sacred Heart of Jesus along the way of encduragement, and hopefulness, and holy joy. The resemblanees between the two devotions are man, r and obvious. Reflection and meditation bring out the differences, and with clearer knowledge comes a deeper 258 July, 194i5 TWo HEARTS understanding of both these lovely devotions centered upon two human hearts that beat in unison. What does the devotion to the Most Pure Heart of Mary add to our devotion to the Sacred Heart of Jesus? It supplies an additional motive for trust in Him. Mary is so approachable, so understanding, so near to us! She is just one of ourselves. 'And withal how close she is to Christ! How dear to His Heart! How worthy by her stainless purity to plead the cause of us poor sinners with Him, who is the fruit of her womb, and to lead us to Him. Besides, a'better realization of the fundamental differ-ences thatexist between the two devotions brings out cer-tain aspects of the devotion to the Sacred Heart of desus which otherwise might never have been so clearly under-stood. In'this sense devotion toMary's Heart is seen to be a complement to the devotion to the Sacred Heart, which ii itself rooted in the mystery of the Incarnation, with which Mary was so intimately associated in the divine plan. But, best of all, there is the encouragement given us by Mary's life to lead an inner life. The attractiveness of . Mary's example is .best studied in its source, her heart. There we can appreciate the exquisiteness of her every action, feel the warmth of her tender affection, and breathe in the entrancing fragrance of her purity, which rises like incense in a pure white cloud from the selfless sanctuary of her immaculate heart. ANNOUNCEMENT It is even more ditScult to get pap~,r now than it was during the war. For this reason we are reducing the size of the REVIEW from seventy-two pages to sixty-four pages. The amount of matter in each number ~ri!l be about the same as we are using more small type than usual. .We shall return to the 72-page issue just as soon as we can get some guarantee of a regular supply of paper. 259 Recept:ion of Seminarians int:o Religious.lnst:it:ut:es Adam C. Ellis, S.3. ON JULY 25:194 l,.the Sacred Congregations of Religious and of Seminaries issued a joint decree regarding the reception of ex-seminarians into a religious institute and the admission of ex-religious into a seminary. This decision was duly" publi.shed in REVIEW FOR RELIGIOUS (1, 1942, p. 71), as was also a private an-swe~ regarding the same given on May 11, 1942 (III, 1944, p: 67). A number of problems have arisen regarding this decree. Recently we received copies of Commehtarium pro Retigiosis which had been delayed by the war. One of these (XXIII, 1942, pp. 226-237) contains an interesting commentary on this decree written by His Eminence, Cardinal La Puma, then Prefect of the S. Congregation of Religious, who died in 1943. Although the Cardinal did not intend to give.an authentic interpretation of the decree but me.rely a pr!vate or doctrinal interpretation, as he himself tells i~s, yet since he was co:author of the decree there is no other person better qualified.to explain it to us; and we are happy to give our readers the substance of his commentary. We shall omit those parts which pertain to the reception of an ex-religious into a seminary, and confine ourselves to the parts which are of interest to-religious the reception of an ex-seminarian into a religious institute. For a better understhnding of the matter, we repeat here that part of the decree which pertains to our special subject: ~ "Likewise, before those who for ahy reason whatever have left a,semlna[y are a'd-miffed fo a religious family, the religious superiors shall have recourse to the S. Con-gregation of Religious, which will inform them of their opinion (;ud;clum) after having cons;dared all the circumstances of the case." The fact that the document issued by both Congregations jointl~r is called a decree should not be_overstressed, since-it provides little more than.a caution and a necessary re~medy to secure the faithful observancd of certain important prescriptions of t_he Codewhich have been treated too lightly. Much less is this document to b'e considered as a general decree, or new law, since it was not prepared in a plenary session, and it was not approved in focma speci~ica by the Holy Father. 260 SEMINARIANS RECEIVED INTO RELIGION The decree does not establish a new impediment to entrance-lnto' religion or into a seminary; nor is previous permission, properly so-called, to be asked from the SS. Congregations to admit a person into a seminary or into a religious institute since this is left to the proper superiors. The SS. Congregations are to be consulted; and after con-sider~ ng tl~e case,, they will give their opinion (iudicium) ; but thereby they'will neither admit nor impede admission, nor defer it, nor render it more difficult. The SS. Congregations had no thought or intention of. granting to Ordinaries, even indirectly, the faculty to oppose the flee entrance of' seminarians into religion except in the cases explicitly mentioned in the Code--that is, in the case of seminarians and other clerics in sa~red orders and even for these only within the strict and well considered circumstances mentioned in canon 542, 2°, first case: Let us now explain the terms of the instruction quoted above. By seminarg is meant an ecclesiastical.college in which those who aspire to the clerical state are,prepared according to the prescriptions of the law, even though a few lay students are admitted. ;A college to which both clerical and lay students are admitted almost indis-criminately chnnot be called a.seminary. To admit to a seminary means to receive a person as a seminarian; to be dismissed from or to leave a seminary supposes that one who has been a seminarian ceases to be an aspirant to the clerical state by reason of dismissal or voluntary withdrawal. To adn~it to a religious f~mitg means to admit one as a true member, that is "to the novitiate, of a religious institute in which pub-lic vows. are taken, but not to a society of men living in common without public vowS. The words "those who for any reason whatever have left ~a seminary" apply to those who are dismissed from a seminary by superiors as well as to those who leave voluntarily, thereby bidding farewell to their vocation to the clerical state, even though they do so unwillingly because of pressure brought to bear upon them from without. The phrase in question does n_ot apply to those who have completed their studies in a seminary and await ordination outside; "nor does it apply to those who have left a seminary in order to fulfill their, military service but intend to return afterwards, and thus do not renounce their vocation. What about those who Ieave a seminary because theg wish to enter religion? An authentic reply of the S. Congrega6on of Religious given to the question on June-25, 1942 says that "the decree does not 261 ADAM (2, ELLIS affect those who leave a seminary or college in order to embrace the life of religious perfection in some religious institute since these are provided for in'canon 544, § 3." Another class of seminarians who are not subject to the decre'e are those who~though they have truly left a seminary, either by reason of dismissal on account of a lack of talent required, for st6dies, or because they thought they were not called to the clerical state now ask to be admitted to the class of lay brothers in a clerical institute or as lag religious in a non-clerical institute. This means that an ex-seminarian in the strict sense of the term may not be admitted to a religious institute as an aspirant to the priesthood. He may, however, be received as a candidate for the lay brotherhood in a clerical insti-tute, or as a Brother in any non-clerical institute. There are some non-clerical institutes in which a few members are promoted to the priesthood while the majority are Brothers. In this case the ex-seminarian could be received as a Brother, but not as a candidate for the priesthood. If a religious superior wishes to receive an ex-seminarian in the strict sense, that is ohe who has been dismissed from a seminary or who has given up his vocation to the priesthood of his own accord, he must have recourse to the S. Congregation of Religious for its opinion on the case before he can admit him to the novitiate as a can-didate ~:or the priesthood. Meanwhile, however, provfded the superior has re~ceived ttie necessary testimonial letters and is morally certain that no impediments exist, he may admit the ex-seminarian in ques-tion to the postulancy or first probation preceding the novitiate while he awaits the opinion of the S. Congregation regarding his admission to the novitiate. In order to avoid useless delay, which may be harmful to voca-tions, the S. Congregation requires the following documents and tes-timonial letters, written or at least signed by the rector of the semi-nary: (1) testimony regarding the moral and intellectual.qualities of the ex-seminarian; (2) testimonials regarding studies made, as well as progress i~i them, and grades obtained in examinations; (3) tes-timony or opinion about the inclination or propensity of the aspirant towards the religious state; (4) finally, testimony regarding the reasons why the candidate left the seminary and the manner of his doing so, namely, whether he was dismissed or left of his own accord, and whether he left after finishing his studies at the end of the scho-lastic year. These dbcuments should accompany the petition of the 262 duly, 1946 '- BOOKS RECEIVED candidate and should be sent to the S. Congregation of Religious by the religious superior together with any other information which may be judged opportune, either in confirmation, or by way of example, or; finally, as a possible refutation of the statements of the rector of the seminary. Books Received (ApriL20 .to June 20) THE NEWMAN BOOK SHOP, Westminster, Ma~iyland. The Sacred Ceremonies of I2ow Mass. 'By Rev: Felix Zualdi. C.M. $2.00, More About' Fatima and the Immacidate Heart of Mary. By Rev. V. Montes de Oca, C.S.Sp. (No price given.) Life of St~ Stephen Harding. By J. B. Dalgairns: $2.50. A Mystic Under Arms. By' Ft. M:-Eugene Boylan, O.Cist.R. (No price given.) The Spirit of Christ. By Father James, O.F.M.Cap. $2.50. Counsels to Confessors. By St. Leonard of Port Maurice. $1.50. FREDERICK PUSTET COMPANY, New York and Cincinnati. Spirit in Darkness. By Rev. Fr. Brice, C.P. $3.50. H. DESSAIN, Malines, Belgium. Caeremoniale: Pars Altera: De Celebrante. Auctc;r~ J. F. Van Der Stappen. (No price given.) THE BRUCE PUBLISHING COMPANY, Milwaukee. Wisdom /or Welfare. By Sister M. Dolorita, S.S.N.D. mentls in Genere. By Emmanuel Doronzo, O;M.I. $3.75. Shoulder.- By Rev. Thomas J. Hosty. $1.50. $2.00. De Sacra- Straight from the THE MARIAN FOUNDATION, San Antonio. The Golden Thread of Netoman. By ReV. William R. Lamm, S.M. (Paper). $.50 THE MACMILLAN COMPANY, New York. St. Paul: Apostle and Martyr. By' Iglno Giordani. $2.50. B. HERDER BOOK ~OMPANY, 'St. Louis. The Mysteries of Christianity. By M. J. Scheeben. $7.50. Christianity: An Outline of Dogmatic Theology for Laymen. By Joseph H. Fichter, S.J. $2.50, JOSEPH F. "WAGNER, INC., New York, Scriptural References for the Baltimore Catechism. By G. H. Guyot, C.M. (No price given.) (No price given.) THE DECLAN X. MCMULLEN COMPANY, New York. Most Worthy of All Praise. By Vincent P. McCorry, S.J. ST. ANTHONY GUILD PRESS, Paterson, New Jersey. Frances Schervier: Mother of.the 'Poor. By Sister Pauline. 263 May a superior grant a Sister with simple vows permls~ion~ fO use a gold watch? A moderate use of an article made of gold is not. in itself, con-trary to the vow of poverty. This is evident from the fact ,that some constitutions approved by" the~HolY See prescribe the wearing of a gold ring. Frequently the constitutions or legitimate custom forbid the use of articles m_ade of gold. In such cases the superior dould not grant permission for the use of a gold watch. But if there is no such prohibition, the, superior may grant the permission, provided that the watch is not so expensive as to cause surprise to the faithful who see th~ religious wearing_it. This element depends upon. local circum. stances and customs. A possible solution for the 'problem involved might be'to have the watch removed from its gold case and put into one of less precious material. ~ 23 Accordln9 to canon law how many delegates are necessary to make up a general chapter representing a community of one thousand Sisters? May delecjafes of the general chapter of a religious communlfy induce other members o{ the chapter, before the election of the mo÷her general has taken place, to vote for a certain group of Sisters whom they wish have fpr council members? Canon 507, § to tells us that "in elections which are made by chapters, the universal.law as set forth in canons 160-182 shall be obsdrved, as well as the constitutions of the institute which are not contrary to this universal lawJ' The Code leaves th.e organization of general chapters of religious institutes entirely to the constitutions. Constitutions approved by the Holy See. usually provide that every house of twelve or more members is represented in the general chapter by the local superior and by at least one delegat~ elected by the mem-bers of the local community. Smaller houses are grouped together to form a unit of from twelve to eighteen members. This group then elects one delegate from among the local superiors and one from amdng the subjects. If the institute requests it, the S. ~ongregation of Religious will allow large communities one delegate for every twelve Sisters. Thus a community of fifty Sisters would be entitled 264 QUESTIONS AND ANSWERS to elect four delegates from that community. Paragraph two of canon 507 states explicitly: "All must abstain from seeking votes either directly or indirectly for themselves or for others." This law is dear and needs no explanation. Howe:oct, the constitutions frequently allow the members of the chapter to seek information from other chapter members regarding the qualifications of certain individuals well-known to them. Insuch a case the mem-bers bf the chapter ~hould give the information required, but should abstain from positively urging any member to vote for another mem-ber. Their ~duty should be confined to giving the information requested~ according to the best of their knowledge, in all charity and sincerity. It may be well to note i~ere that 'the delegates elected by the indi-vidual communities sh0uld not be instructed regarding persons to be voted for. This would clearly be contrary to the canon quoted above: The community must have confidence in the good judgment of the delegates ,whom they elect. --24--- A college has regular tuition and board and room charges. Over and above these charges_there are fees in various departments for certain courses, for instance in home economics for food, interior decoration, and s6 forth; in the music department, for the use of musical instruments. In a~ word, these fees are for things used, for materials, instruments, and the llke. Tl~e sum total of fees charged in any department make up the budget of that department. Must such fees be used only as described or may they also be used for the general cjood of the department, for instance to buy supplies, such as records, in the music department; to give the students of that particular department an. outing; to finance a student's trip to-a con-ventlon as a representative of that department? As long as the fees charged to make up the budget of any si'ngle department are used in that dep~rtment~ both justice and Canon Law ate satisfied. ~:~he purchasing Of instruments and stipplies needed for -the laboratory experiments of the department are certainly for the benefit :of the students, and the same inay be said regarding the travel-ing expensesof a representative of the department who is sent to a .convention. And it is perfectly in keeping with the law of,'the Church to use any balance left over at the end of the year to give the students of that department an outing or some other entertainment " to which, payment of the fee for board and tuition gives them no right or cl:aim. 265 QUESTIONS AND ~NSWERS Review for.Religious ' m2Sm, Our constitutions havi~ the following provision regarding candidates for admission: "Their parents must have borne a good reputation; and should these have been under repute of any enormous crime, or have been condemned in any criminal court, the aspirants cannot be received." Does this artlcle of our constitutions oblige us 1o reject an aspirant whose par-enfs are divorced and remarried? Since the constitutions seem to have in mind a crime against the civil law and a condemnation in a civil criminal court, divorce and "remarriage would not come under the prohibition of the constitu-tions. The requirem'ent of a good reputation on the part of the par-ents looks to the edification of th.e faithful. One may say that the parents have lost their good reput~ition if the faithful would be scan-dalized by the admission of their daughter into a religious commun-ity. Hence in our practical case, if the divorce and remarriage are things "of the past, forgotten by most people, there would be no diffi-culty in receiving the aspirant. If they are recent events,, p~udence must dictate whether the reception of the candidate into religion would cause disedification or not. It may be well to note that the constitutions do not positively forbid the reception of the daughter of parents who have a bad reputation, as is the case in the second part of the article quoted. Hence it seems that such a candidate could be admitted even though her parents are divorced and remarried provided her reception would not cause scandal to the faithful. In some instances at least, it might be a cause of great edification: for instance, if it became known that the daughter was entering religion to aton~ for the sins of her parents. --26-- I heard recently of a community of Sisters in ~vhlch custom demands that they go to confession in seniority. Do you know if such a cu'sfom really exists? Would it not be against canon law? It seems to me that confes-sors' might easily recognize their penitents in such circumstances. It is not clear just what is meant here by going to confession "in seniority." If it means "according to seniority groups"---e.g. senior professed, then junior professed, then novices there seems to be nothing particularly harmful about the custom. This arrangement according to groups would simply facilitate good order and could hardl~r be a source of embarrassment to individuals. Very likely our correspondent refers to a case in which indi- 266 Julg, 1946 QUES'~IONS AND ANSWERS Oiduals go according to sepiority. 'We t6o have heard of such a custom, although we do not know of any definite pl_ace where it exists. Strictly speaking, this custom is not against the l'etter of canon law; at, least, we are not aware of any provision of law which forbids it." It'seems to us, however, that such a custom is not in accord with the spirit of canon law. For one thing--as our corre-spondent points Out" it makes it very easy for confes'sors to recog: nize ~oenitents, for if the confessor knows the community at all he will. very likely know something of the order of seniority. This is often embarrassing t6 a confessor and it.is also an obstacle to the perfect liberty of spirit enjoyed by a penitent. At least, many penitents can confess more freely when they are not recognized as individuals. An added inconvenience for the penitent, if individual seniority is insisted on, is the fact. that those who immediately follow her will always know ju,st howlong her confession takes. Also, if she does wish to take a long time, she may be embarrassed at the thought of delaying the others. m27-- What is the mind of the Church on such matters as havln9 contests between 9fades to have the most Communions in a week, and on havln9 compulsory Communion Sundays under those circumstances where the-external pressure on an individual to receive Communion is very 9rear2 The principle for solving questions like this was clearly formu-lated in a reserved instruction issued by. the Congregation of the Sacraments on December 8. 1938. The text of this instruction may be found in The Canon Law Dfgest, II, p. 208. A synopsis of the instruction was printed in REVIEW FOR RELIGIOUS, III, p. 268. The same number of REVIEW FOR RELIGIOUS (III, p. 252) contained the translation of a very thor6ugh commentary on this instruction by Father Emile Bergh, S.3. For an adequate discussion of this impor-tant matter we refer our c~)rrespondent to the text of the instruction and to Father Bergh's article. Answering the question very briefly, we should say: Any prac-tice which induces pressure to receive Holy Communion is wrong and should be changed without delay. If '!spiritual treasuries," contests between classes, Communion Sundays, and so forth, are had at all, they should be conducted in such a way that all indi;ciduals will feel perfect freedom to abstain from Communion if they wish. 267 QUESTIONS AND ANSWERS Revleto ~or Religious According to our constitutions, .the order of precedenc6 among .the Sisters is as follows: The .superior general always and everywhere precedes all the Sisters including local superiors. Then come: the general council- Ior~ accorcfing to the order of'thelr election; .the secretary general; ~the treasurer general: former superiors general in the mother house (in other houses they follow the local superior); the mistress of novices'. Is this order of precedence to be interpreted as ¯follows? (I) All general officers taEe -precedence over the local superior in pres;ding over the assemblies of~ the mother house community. In other words, in the event .that the superior cjeneral is not i~resent, who presides over the assemblies and exercises of the mother house community? (2) Just what rank and authority, does the Io~al s~perlor of the mother house hold in the mother house? (3) If the mistress of novices is a councillor and the local superior is not, does that fact dispense the mistress of novices from being subject ~o the local supe-rior and excuse her from a chapter presided over by the local superior? (4) Does a councillor stationed in any house other than the m~)ther house take precedence over the local superior? Before answering the specific questions asked above, it may be helpfial to analyze the concept of precedence. Precedence is a sign of g~e~ater honor because of greater e~cellence. It consists in the right to occupy a more honorable place i~a church, in processions, or in assemblies; or in the right to act before others. for instance, to cast a vote ahead of others. This right of precedence supposes-in the person who enjoys it a certain excellence or dignity which places on others the obligation of reverence or obedience to them. Among religious the right of precedence is conferred upon an indi-vidual religious because of th~ office which he holds. Such.an office may or may not have authority over others attached to it. Thus superiors in a religious institute (whether they be general, provincial; or local superiors) have precedence over their subjects by reason of their authority to govern them (canon° 106, 2°). Other officials such as councillors, secretaries, bursars, mistresses of novices, enjoy the right of precedence because of the dignity of their office .even though it does not carry with it any authority over other professed r.eligious. .From the foregoing' it is evident that in assemblies in which no authority is exercised, such as the presence Of a religious community in chapel for the recitation of the office or of othe~ prayers in com-mon, or attendance at meals in the common refectory, it is quite 268 1946 QUESTIONS AND ANSWERS r~asonable that-some officials enjoy" pre.cedence over the local superior', even though they-be subject to her in the external discipline of ._the house. They would rank higher in the order of preced.ence~ and would take.a higher.placein the chapel or in the dining room: but .they would not exercise" any, act of authoritg in either place: Such acts "of authority in general:assemMie's belong to superiors only, not to officials who do not enjoy authority over others by reason of their- - office. . The order of precedence in any particular institute is determined by t'he constitutions and by the customs of that institut~e (canon 105, 5°). The common law contains no provisions governing precedence of officials within a .particular institute. According to the present practice Of the S. Congregation,of.Reli-gious, precedence in religious congregations ,is as follows: (1) The superior general precedes all superiors, provincial as well as local, always anti everywhere. (2) The general councillors come next, in the. order, of their election, then the secretary .general and the treasurer general, but only in .the general mother house' in other houses they take their places after the local superior. (3) Former supe~riors gen- ¯ eral come after the treasurer_general, but only in the mother house. Some constitutions give precedence over local s.uperiors to the ~general councillors and to the secretary and treasurer general. Such provisions~ of older con'stitutions would prevail over the piesent practice of the S. Congregation. Any doubts, especially with regard to recently approved constitutions, should be solved according to the pr.esent practice of the S. Congregation. (4) The provincial superior has precedence in all the houses of his province; i~rovincial councillors, provincial secretary and treasurer take precedence but in the provinr cial house only: in other, houses they come after the local sup~erior. Regarding the local superior of the mother house: (1) She gov-erns the community of the mother house just as a local superior ggv-erns a local~ house, that is, in all things pertaining to the community as such,'but subject to (he limitation put upon local superiors by the law of the Church'and by the constitutions. (2) Evidently the superior general takes precedence over the local superior everywhere and at all times; she is not subject to the local S.uperior of the mother house. (3). Unless the constitutions or legitimate "custom~ have exempted higher officers and have made them-directly depend.ent on the superior general, the general councillors, secretary and treasurer ¯ general, exTsuperiors and so forth, are all subject'to the local, s.uperior 269 QUESTIONS AND ANSWERS even thotfgh in public assemblies they take a higher place. (4) So,me constitutions provide that the first councillor or any one of the coun-cillors appointed by the superiqb general~ shall be local superior of the mother house. ' The mistress ot: novices and the novices are subject to the local Superior in all matters pertaining to the general discipline of the house (canon 561, § I). The fact that the mistress of novices is also a general couricillor would not change her relations to the local supe-rior of the mother house unless the constitutions or legitimate custom place her direct.ly and immediately under the superior general. In this latter case ~i distinction would have' to be made. In her official capacity as mistress of novices, she would still be under the general authority of the lo.cal superior together.with her novices by reason of the legisla-tion- of the Code; but in her private capacity ~s a general councillor she'would n6t, but: would be directly finder the authority of the. supe-rior general. We are ready- now to answer the questions asked above:. 1. In the absence of the superior general, the local superior of. the mother house presides over .all assemblies of the mother house com-munity. Officials--such as general councillors, the secretary general, the treasurer general--may precede th~ local superior in such assem-blies, that is they may occupy a higher place of honor; bfit they do not fireside, tl'iat is they do not exercise any authority, ianless legiti-mate custom gives them the right so to do. 2. The local superior~ of "the,mother house exercises the same authority over the community as such as does any other local superior over her community. All Officials, the superior genera.1 alone excepted, are subject to her regarding the general discipline of the house, unless -the constitutions or "legitimate custom have exempted higher officials from her authority and have made them subject to the superior gen-eral alone. If the mistress of novices is a councillor and the local superioress. is not, the former wo~uld still :be subject to the local superior in. the chapter of faults presidedover by the local superior, unless the coun-cillors have be~n~explicitly excused from such s.ubjection either by the constitutions or by legitimate custom. , 4. NormaIly a general councillor stationed in another house wh{ch is not the mother house does not take precedence over the.local superior unless the constitutions or legitimate custom explicitly so declare. 270 THE MYSTICAL'LIFE. By Pascal P. Parente, S.T.D., Ph.D., ~J.C.B,.A, s' s o "c,ate Professor of Ascetical Theology,. Catholic University of America. Pp. x ~- 272. B. Herder Boo~( Company, St. Louis, 1946. $2.50. This is the companion volume to the same author's The ~tscet[cat Life, which appear.ed two years ago and contained an announcement of this work. With it Father Parente completes his systematic sur-vey of the spiritual life, and gives us the first study of the kind to ema'nate from an American theologian. Thus it possesses a certain histo'ric~l distinction. In content it is just about what one would expect in a brief intro-duction to mysticism. The first part of it is entitled "General Aspects and Basic Elements of Mysticism," the. second "Mystical State~ in Particular," and the third "Mystical Phenomena."' The last chapter discusses the practical questions of direction for mystics, the perusal of mystical literature, the vocation to the mystical life, °and desire for it: Without saying much about the controversies which have enlivened mystical theology i~i recent years, Father Parente generally steers a middle course between the doctrines of the" extreme schools. \ He is a strong advocate for the distinction between acquired and infused ~onteinplatlon. Rather singularly and originally he pro-poses that the difference is neither specific nor one of degree,-bu.t one of iaianner, of the way in which contemplation comes to one. It is highly uncertain whether St. Teresa, for instance, and others who ha~e experier~ed the diversity, would agree that there is not a greater distinction. In describing the prayer of quiet, the first of the "infra-ecstatic states~,'' the author writes: "As a matter of fact, God by reason of His omnipresence does not enter but simply makes Himself known to the soul" (page 121). Is there any such perception or . experience in" acquired Eontemplation? The vocation to mystical graces is not universal, but, at least practically, restricted to a limited number ofsouls. 'It is rather characteristic of this ~rork that it opens with an inter[ esting account of the ancient pagan mystery cults. It contains rela-tively much from Scripture and also from the Fathers Of the Chfirch that illustrates or supplies analogues to mystical phenomena. The cases botfi of Teresa Neumann and of Padre Pio of Pietralcina, the 271 BOOK REVIEWS Review for Relioious first stigmatized priest, are .treated professedly. ~-G. AuG. ELL/~RD, 8.2. MEDITATION ON THE PASSION. Compiled from Varlou~ Sources, with an Introduction" by the Reverend Reginald Walsh, O.P: Pp. rift ~ 305. The Newman Bookshop, Westm. lnsfer, Maryland, 3946. $3.'/5. "Reaction to a meditation book, especially t'o a book on the P~is-sion, is aft'extremely personal thing. What strikes a responsive chord in one person may prove dull finduninspiring to another. Yet, in spite of the uncertain personal factor; this book is .likely to please and to be helpful to almost anyone who sincer.ely wishes good meditation matter on the Passion. The various chapters treat of the entire Pas-sion'with thoroughness, yet without that meticulousness that makes one nod drearilywhile preparing his meditation. The. points are well planned and gasiiy fixed in the mind. The reflections are sound and agreeably warm. The colloquies--well, it seems that in affy meditation book colloquies have to be taken as "the bitter with the sweet." At least, this reviewer (behold :the personal element!) would be well pleased: if all meditation books dis.pensed with the Ohs .and Abs that give colloquies the fingernail-on:the-blackboard effect. But it is only fair to say ~hat if you like colloquies, you will likethese; and if you do not like them, you can. easily skip them, for they are clearly labeled. The meditations were composed originally by a ~ister who was mistress of novicek for thirty years. The editor has omittedthe parts that applied to ieligious women as such; hence the present edition is useful (decidedly so) to ~ill.--G. KELLY, S.3. THE CATHOLIC CENTRE. By Edward Ingram_ Watkln.Pp. 261. Sheed' and Ward, New YorE, 1945. $3.00.- The republishing of this book Six years after its first appearance is subely, due as much to the book's intrinsic merits as to the fact that Mr. Watkin's more recent Catholic Art and Culture has made his name and w(~rth known to a greater number of readers. This earlier work takes its name from the fact that "Since Catholic Christianity is the supreme :and most complete revelation of religious truth, and the philosophy which it implies the most.balanced and comprehen-sive i.nt~rpretation of human experience, we shall expect to find Catholicism and the philosophy it demands occupying a central position between all extremes and one,sided excesses, reconciling and 272 dulg, 1946 ~ BOOK, REVIEWS balancing[them,by m~aintfiining the p~ositive truth they'contain'~aiad rejecting their~exce~ses and exclusions." The detailed exposition of the ways in which Catholicism is central,~ complemented realistically by the fa~t, that "As. actually~ practiced and understoo& ho.wever, Catholicism is not the perfect oia media, nor do.es .it occupy the exact centre of. human thought and action" because of~human 1.imi-" tations "gives, the author materi:~l for a skillfully integrated., bogk. He~outli~es the ideal, searches out and b~ings under a very uncom~ .plimentary spotlight remediable defections from the ideal; and pro-poses various readjustments by .way of constructive criticism: The attentive reader will not always agree with Mr. Watkin, but he cad hardly fail. to-be,prodded into serious thinkihg oi~ fundamental .questions.--C. DE MUTH, S.,J. MISSION FOR SAMARIT.AN$. By Anna Dengel, M.D. I~p. x -[- 126. The ~,:~ Bruce Publishing Company, Milwaukee, 1945. $1.75. Medical rriissions is" a,live subject,in the Catholic' mind. Here we hav~.~short .bier-comprehensive treatment from the pen of a pioneer in the movement. The doctor'and the religious in Mother Dengel speak on every page. Not only is she a skilled practitioner,~but she hfis~studied ~he;history °bf:her :field thoroughly. Her statements,~are carefully~ weighed anff sulS~orted; by c0nvincing~evidence. ceeds in stirring the heart to an.appreciation for her ideal,~the win_ning 6fpagan souls for,Christ by~supplyin~ them with.the expert medical ~a~?e of religious .doctor~ and.nurses. Christ is responsible; :for the Catholic attitude~'towards the s!~ck: He first healed men's bodies and.then won their~souls: Mother Dengel has it ~thiit one purpose of His coming was to. renew the weak.ened h~man"body for.the sake of thesoul. She~ puts before us the response ofthe Church tboChrist's~example and precept. ~ Universal care ,of the si~k and°diseased'has flourished wherever~Christ's Church has~ reache& The lat~er half~ of the book is of intriguing'interest. ~ The medi-c~ il situation of mosto of,our mission~fields, includingeven the,,Negroe.s and white vagrants of America, i~ briefly but chpably described. Tbe picture is indeed pathetic, all the more so because ignorance, super-station, and~lack of facilities i~ccount for so much needless suffering. Mother De_ngel shows us ou~ opportunity: if with complete unselfish-ness we devbte ourselve~to the restoration of pain-wracked bodies, we can be sure that the grace of Christ, working through us,¯will take care of their souls. R.D. HUBER. S.J. ,.273 BOOK REVIEWS FORMING A CHRISTIAN MENTALITY. By the Reverend Killan J. HennHch, O.F.M.Cap. Pp. xll -t- 288. Joseph F. Wagner, Inc., New York, 1945. (No price g~ven.) This book, designed as a companion volume to the :author's Youth Guidance, was written to aid priests, teachers, and parents in their direction of'young people. The work is divided into two parts. The aim of the first is to promote the spirttuahzatlon of individuals in their preparation for married life. The second part continues this project with a description of the Christianization of the famil,~ through the liturgy. Father Hennrich's qualifications for this task are attested by his many years of experience in dealing with'adolescents and by th6 dozen or more books he has written in the past several decades-on various phases of Catholic social activities. The exposition is rather abstract and impersonal, almost wholly unrelieved by graces of style, variety, or sprightliness. But preachers and educators who study the book perseveringly will find that it outlines a sound program for the instruction and religious guidance of young men and women. C. VOLLER'I', S.~I. HOW TO MEDITATE.BY Rev. John P. Roothaan, S.J. Translated by Rev. Louis J. Puhl, S.J. Pp. viii + 72. The Newman Bookshop, Westminster, Maryland, 1945. $1.25. First published in 1837, Father Roothaan's little treatise De Ratione Meditandi has become the classic exposition of the so-called "Ignatian Method'" of prayer. Not that St. Ignatius ever intended that religious and other pious persons should confine themselyes to this.rigidly methodical form of prayer for the rest of their lives. He himself "suggests bther forms in his Spiritual Exercises; but he intended it to serve as an introduction to and foundation for a life of prayer. Hence the translator tells us in his introductory note: "It is an undeniable fact that here even the most unlettered beginner will find a clear, easy, fruitful method of meditation that can easily be adapted., to personal needs and dispositions." Normally the religious who has seriously practiced this funda-mental method of prayer, as explained by Father Roothaan, will in due time pass on to the practice of affective prayer: but even he will find it helpful if not necessary to fall back occasionally upon the method d~scribed by the author. It is always a safe refuge in time of spiritual dryness and affliction. ¯ 274 July, 1946 ,~ BOOK REVIEWS Thi~ little book should b~ in the hands of every novice. Older ¯ religious will 6nd it u~eful reading "to spu'r them on to greater dill-gence in practical .and fruitful prayer, and zeal in the pursuit of per-fection." This reviewer .regrets exceedingly that this English version of Father Rootbaan's classic was not publ.ished ~n pamphlet form so as t6 give it a wider distribution.--A.C. ELLIS, S.J. THE MYSTICAL BODY OF, CHRIST. By Frledrlch Ji~rgensmeler, D.D. Transl,,fed by H. Gardner Curtis. Pp. :~09. The Bruce Publishing Company, Milwaukee, J945. $3,00. The first section of this book discusses the biblical doctrine.and offers an excellent presentation of the importance and place of the Mystical Body in the divine plan of salvation. The second part develops the author's conviction that this ~ys~ery is the fun~amental~ principle of asceticism. /, The translation from ~bicb this photographic reproduction was ma'de is yery disappointing. After comparing several sections of the book, sections of ten to fifteen pages in length, with the original German, this reviewer was astounded at the many inaccuracies found in the translation. Furthermorel ~t times, phrases, clauses (in fact, sometimes' whole sentences) have been~ omitted. For example, we. read (p. 64) : "The Second Person of the. Godhead u, nited mankind to Himself in a hypostatic union." And, again (p. 81) : "Christ is distinguished from the Father and the Holy~ Ghost by the circum-stance .of His human, existence." .Needless to say, the original Ger-man does not have such ambiguous-(to say.the very least)~ doctrine. The last paragraphs of pages 65~.~66, and sections of pages 69 and 70 are very inaccurately translated. In general, religibus who have not studied theol0gy will find this book too ponderous. Sections, especially the treatment of the Mys: .tical. Body in the ascetical life, will be .helpful. But we cannot ,. recommend the English translation.--M. LA PIETE EUCH,~RISTIOUE By J. F.Ber~ube, s.s.s. Pp. 151. La Libr'-'qrle Eucharls÷ique, 514,.avenue Monf-Royal Est, M<;nfreal 34, 1945. (No '" prlce-given,) The source,, the means, ~nd the end of a11 our life of grace is 2esus Christ. The Holy Eticharist, ~because it c6ntains the whole Christ, must therefore be the source, the means, and.the end of .our spiritual 275 BOOK REVIEWS R~oieto [oF Religidus life. How the Eucharistic Christ, in the ~acrifice of the' Mi~ss, in Holy Communion, in the Real Presence, is the all and all of our tioliness, and fl0w we should respond to these profound truths-- .l~his is the book's important message to the faithful. It is followe.d by two eloquent~ inspiring pronoi~ncements of Pius XII