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Issue 50.3 of the Review for Religious, May/June 1991. ; Review for Religious Volume 50 Number 3 May/June 1991 Paradigms for Ministry ,Religious Life and Modernity Mary, Woman for Peacemakers Atheism in Our Prayer ANNIVERSARY VOLUME Rt~vmw vo~ R~.:t,tc~ous (ISSN 0034-639X) is published bi-monthly at St. Louis University by the Missouri Province Educational Institute of the Society of Jesus: Editorial Office: 3601 Lindell Boulevard, Room 428: St. Louis. MO 63108-3393. Telephone: 314-535-3048. Second-class postage paid at St. Louis. MO. POSTMASTER: Send address changes In Rr:v~:w ~'ou R~:~,l~;,ms: P.O. Bnx 6070: Duluth, MN 55806. Subscription rates: Single copy $3.50 plus mailing costs. One-year subscription $15.00 plus mailing costs: two-year subscription $28.00 plus mailing costs. See inside back cover for subscription informa-tion and mailing costs. © 1991 R~:w~:w David L. Fleming, S.J. Philip C. Fischer, S.J. Michael G. Harter, S.J. Elizabeth McDonough, O.P. Jean Read Mary Ann Foppe Editor Associate Editors Canonical Counsel Editor Assistant Editors David J. Hassel, S.J. Iris Ann Ledden, S.S.N.D. Wendy Wright, Ph.D. Advisory Board Mary Margaret Johanning, S.S.N.D. Sean Sammon, F.M.S. Suzanne Zuercher, O.S.B. May/June 1991 Volume 50 Number 3 Manuscripts, books for review, and correspondence with the editor should be sent to R~:vl~:w ~'on R~:Lt{;tot~s; 3601 Lindell Boulevard; St. Louis, MO 63108-3393. Correspondence about the department "Cannnical Counsel" should be addressed to Elizabeth McDonough, O.P.; 5001 Eastern Avenue: P.O. Box 29260; Washingtnn, D.C. 20017. Back issues should be ordered from Rt~vt~:w vo~ RELI(;IOUS; 3601 Lindell Boulevard; St. Louis, MO 63108-3393. "Out of Print" issues are available from University Microfilms International; 300 N. Zeeb Road; Ann Arbor, MI 48106. A major portion of each issue is available on cassette recordings as a service for the visually impaired. Write to: Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. PRISMS. Struggle marks these first few months of 1991. The struggle in the Middle East, whatever the good and bad results, has made even more evident in our time the futility of modern warfare as a way of solving human problems. Violent warfare breeds only further injustice in a down-ward spiral for humankind. Pope John Paul II, along with leaders in the other Christian churches, left no doubt that "just" wars (much less "holy" wars) are concepts with no meaning for our technological world. How painful a struggle it is for people of different races or ethnic origins to work together to form a single nation becomes daily more ap-parent in Africa, in India, in the Eastern European countries, and in North, Central, and South America. Poverty and wealth present another face of struggle---evident perhaps as close as our urban neighborhood and writ as large as the consumer societies of the northern hemisphere in relation to the debt-ridden nations of the southern hemisphere. And differences in religious belief and traditions still mix in with other fac-tors to stir up the seemingly endless struggle in situations as far apart as Northern Ireland, Lebanon, and Sri Lanka. In comparison with these world-situated struggles, our local strug-gles in parish life, in our religious communities, in family, and in our various ministry situations pale in significance. But local struggles still cause real pain and leave wounds that cripple our efforts, make us less faith-filled and less human, and ultimately tend to arouse in us the war-monger desires we decry "out there" in the bigger world. In the venerable tradition of the Catholic Church, Mary mother of the Lord, appears to take prominence in our faith lives at times of greater struggle. With reflections particularly appropriate to our present-day con-text, Patricia McCarthy, C.N.D., turns our focus to Mary as a woman for peacemakers. In a similar way, Jeffrey Gros, F.S.C., suggests that Mary may well play an integrating role in ecumenical relations rather than the divisive one that is traditionally projected. Perhaps with our hearts more attuned to the peacemaking role of Mary we can enter more reflectively into the struggle of our Christian and religious community lives and of our various ministries. James J. McEnroe explores new meanings for the images we use in regard to Chris-tian ministry as a way of presenting some reconciling paradigms. "The Ministry of BEing" represents Charleen Hug's attempt to bring balance to the interior struggle which people face in'the midst of their work. For his part, William Hogan, C.S.C., underscores mission as central to life together as well as to a vocational appeal. Dennis J. Billy, C.SS.R., 321 Review for Religious, May-June 1991 brings together some traditional and modern approaches taken to moral theology and the special symbol role of religious life within this disci-pline. Perhaps he points a way to understanding how religious life and peacemaking are meant necessarily to be congruent. Other writers turn our attention to some alleviating factors in the strug-gle areas of our community lives--whatever form community may take for us. Mary Carboy, S.S.J., stresses hospitality, Donald Macdonald, S.M.M., considers courtesy, and Melannie Svoboda, S.N.D., imagina-tively suggests various lubricants for community living. With a specific focus on the life of women and men religious, Albert Dilanni, S.M., pre-sents some insightful reflections to situate the current struggles about re-ligious- life identity. Gerald Arbuckle, S.M., looks at leadership and its organic role in the struggle of refounding. The area of formation in the light of structural sin and structural conversion is the concern of David Couturier, O.F.M.Cap. Doris Gottemoeller, R.S.M., gives us further food for thought about the confused issue of membership as new ways of associating people into religious organizations and activities are be-ing explored. Our ultimate struggle, of course, is our relationship with God. One very important aspect of that struggle is caught in the paradoxical title of David J. Hassel's "Atheism in Our Prayer." Just as the biblical ac-count of Jacob's wrestling with an angel mirrors at times our own strug-gles to respond to the continuing conversion calls from the Lord, so Has-sel tries to shed light into the areas of darkness and apparent absence of God that are often a part of developing faith life. In prayer, in community, and in mission we look to Mary to intro-duce us ever more deeply into the ways of her Son, the Son of peace. Perhaps the Marian mantra for our times is captured in the traditional "Mary, queen of peace, pray for us." David L. Fleming, S.J. Paradigms for Ministry: Old Images, New Meanings James J. McEnroe, Th.D. Father McEnroe, of the St. Louis archdiocese, teaches pastoral theology at Kenrick Seminary and has helped facilitate some programs for the archdiocesan Office of Min-istry. His address is Kenrick Seminary; 5200 Glennon Drive; St. Louis, Missouri 63119. Recently, during a class session in which the topic "Paradigms for Min-istry" was being discussed, a student observed that it is difficult to find meaning in some of the traditional paradigms for ministry, especially those derived from another culture and another time. ~ The paradigms that the student was referring to are some of the more traditional in Christian theology and in the Bible. These paradigms are pilgrim, servant, prophet, and shepherd.2 Each of them, if they are to be meaningful, must be retrieved and reinterpreted in the light of a contemporary understand-ing of ministry, including the skills necessary to live out those paradigms in ministry. In this article each paradigm will be discussed, with special consideration given to its biblical roots, its contemporary meaning, and the skills required to live it out in ministry. Finally, some conclusions will be drawn concerning ministry today, especially the demands placed on persons who are engaged in or preparing for ministry, in the church or in the marketplace. Paradigm (paradeigmatizo) means "to make an example of." Para-digms emerge from an attempt to think about something from within our own experience. Paradigms are by their very nature incomplete; that is, they are helpful constructs with which to speak about a particular reality but which always fall short of that reality. If paradigms are to make sense, therefore, they must resonate with our experience in ministry. 323 324 / Review for Religious, May-June 1991 And, if we are to put those paradigms into practice in ministry, we must gain the skills necessary to do so. Pilgrim The paradigm of pilgrim evokes the image of a journey. The Greek word (anabaino) means "to go up to." In the New Testament the fol-lowers of Christ are called nonresident aliens (para-epi-demos), because they were on a pilgrimage to their true homeland, which is connected in-timately with the reign of God. The first epistle of Peter (1:1) is ad-dressed to "those who live as strangers scattered throughout Pontus, Gala-tia, Cappadocia, Asia, and Bithynia.' ,3 The image conveyed in the para-digm, at least as it is found in the Christian Bible, is that of persons who know where they are going, but who need to travel through some un-known territory in order to get there. In the Bible these pilgrims are pre-sumed to be traveling on foot, taking one step at a time, and in a rather systematic, that is, orderly, way.4 As with any travelers, pilgrims must possess certain skills, which be-come tools of their trade. Pilgrims are confronted with the need to read road maps, recognize the meaning of signposts, and investigate the proper means of conveyance in order to reach their destination. Those traveling to areas with which they are unfamiliar, for example, soon dis-cover that, unless one of their party possesses a sense of direction and is skilled in the art of map reading, the journey can become inconven-ient, even treacherous. C.S. Lewis, in his Pilgrim's Regress, says that pilgrims must pos-sess the ability to use certain instrumentation on their journey. One of Lewis's characters, a young man named John, is being instructed in the ways of the world by his elders. He cannot understand their suggestions, however. The elders are supposed tO be his guides. Yet, as Lewis points out, if John does not learn to navigate on his own he will be forever at the mercy of other would-be guides.5 At one point in the story, a stew-ard slips a card containing some rules into John's hand, at which point a question is posed. "What use are rules to people who cannot read?''6 If those engaged in or preparing for ministry cannot use the tools of their trade and do not possess practical knowledge, they will be forever at the mercy of other, perhaps less competent, guides. The skills that are required for putting the paradigm of pilgrim into practice in ministry are called instrumental skills. They are the skills of the mind and of the hands: of cognition, of artisanship, and of one's min-istry. The origin of instrumental skills relates to the development of tools in the history of the human community, and to the personal dexterity re- Pardigms for Ministry quired to use them.7 It is difficult to imagine someone ministering in today's Church who is unable to use a computer, which is really an advanced form of the quill or pen. It is equally difficult to imagine someone ministering who is un-able to express himself or herself clearly and effectively, either in pub-lic speaking or in writing. Since ministry today requires both planning and evaluation, it is essential also for those engaged in it to be able to plan programs effectively and to evaluate them when they are completed. There is also a body of practical knowledge, for example, theology, Scrip-ture, and Church history, that is essential for ministry today. It is common to hear persons engaged in ministry complain about be-ing required to attend computer training courses, time-management and stress-management classes, or opportunities for continuing theological education. When asked why they are complaining, persons in ministry may say, "Because I am too busy and tired." Which perhaps demon-strates that time management and stress management are necessary in-strumental skills for today's ministers. While they may complain, min-isters are doing themselves, as well as those with whom and for whom they work, a great service by acquiring the necessary instrumental skills for their work. If we are going to be pilgrim people, we must possess the skills re-quired to be the best of pilgrims. We must, with God's help, be able to chart our course and read the signposts and thereby successfully negoti-ate the journey. Servant The second paradigm, that of servant, evokes an image of one who assists others. In the New Testament the word servant (doulos) is actu-ally a title of honor, which was claimed by Paul and by the disciples of Jesus. In the letter to the Romans (1:1), Paul refers to himself as a "ser-vant of Christ Jesus." The servant paradigm, at least among the early Christians, had lost its pejorative meaning. In fact, those who assisted others in the community were called servants (douleo) because that was their ministry.8 In the Church today there are many ministries that are ministries of service: for example, spiritual direction, pastoral counseling, evangeli-zation, and youth ministry. These,'and other ministries of service, re-quire certain skills that allow the ministers to walk with those with whom they minister and to whom they are sent. Karl Rahner, in his Servants of the Lord, says that ministry is by its very nature service, not status. He adds that service must be seen always 326 / Review for Religious, May-June 1991 in reference to the community. Service requires ministers to be with and to walk with others who are on their own journeys in life.9 The skills necessary for serving others are called interpersonal skills. They bring about human cooperation, they enhance human interaction. ~0 In fact, the Church, in its traditional understanding of ministry, equates it with service. Ann Wilson Schaef, in her book The Addictive Organi-zation, points out that we live in a world of codependents, rather than in an interdependent world. Dysfunctions in the family of origin makes it very difficult for an incr.easingly large number of persons to work ef-fectively in cooperative and collaborative settings.t~ Since those preparing for or engaged in ministry are products of their environment, both familial and societal, and since environment deter-mines to a large extent the strengths as well as the weaknesses which per-sons bring to ministry, today's ministers must work especially hard to develop and maintain their interpersonal skills. In the Church today there is a clear call for collaborative ministry, that is, for teams of women and men working together for the good of the Church. Ironically, for some of the aforementioned reasons, many of those choosing ministry as their vocation would rather work alone. They are not team players, perhaps because they have not learned the skills necessary for cooperation and for successful human interaction. ~2 For a significant number of persons preparing for or engaged in min-istry, there are several interpersonal skills that are difficult to put into practice in their lives and in their ministries. One of those skills is con-frontation. Perhaps the difficulty lies in the assumption that confronta-tion, which requires the honest expression of emotion and assertiveness, is not the Christian thing to do. When those engaged in ministry experi-ence conflicts between themselves and others, they must confront the per-son or persons with whom there is a conflict--which is perhaps the only Christian thing to do. Confrontation is the ability to name and express one's inner reaction, usu-ally emotional, to an external event, especially but not exclusively when it involves an unpleasant encounter. Confrontation is like holding up a mir-ror so that others can see themselves. Confrontation should be used with honesty and care to address another person's behavior, when that behav-ior is appropriate and when it is inappropriate. It is essential, both for life and for ministry, to skillfully confront problematic situations so that com-munication and understanding can lead to more successful ministry. Instrumental and interpersonal skills, therefore, are basic skills for anyone engaged in or preparing for ministry. And, more often than not, Paradigms for Ministry / 327 instrumental and interpersonal skills are acquired at the same time. In fact, they are complementary. They enhance the minister's ability to meet the technical demands of ministry and to communicate more effec-tively with others on a daily basis. Perhaps a concrete example of the interaction and interdependence of instrumental and interpersonal skills will be helpful. The ministry of spiritual direction, which more and more persons are requesting, requires directors to possess certain instrumental skills. Directors must know the techniques of direction and be versed in spiritual theology and sacred Scripture. They must also possess certain interpersonal skills. They must hear accurately the issues presented by directees and reflect back to them what they hear. Instrumental skills, for the most part, must be acquired. Interpersonal skills, on the other hand, can be innate. But more often than not they need to be acquired. Perhaps, at meetings with technically competent per-sons, we have seen the participants "sharing" insights with one another and yet not hearing one another, or at least not reflecting back to the speak-ers what they heard. The purpose of such reflecting back, of course, is to give the speakers a sense of being heard and the listeners a chance to check out what the speakers are saying. Formation programs for minis-try, as well as many professional schools, teach and foster not only the instrumental skills necessary for their professions, but also the interper-sonal skills necessary for cooperation and collaboration. This is both en~ couraging and timely. Persons engaged in or preparing for ministry today face the challenge of acquiring the instrumental and interpersonal skills that are necessary for their vocation. Skilled helpers are not only good pilgrims, but they are also more effective servants, offering companionship, guidance, and support. Prophet The third paradigm is that of prophet, which all too often evokes the image of a wild-eyed eccentric ranting and raving against someone or something. In the Hebrew and Christian Scriptures, the prophets (nevi' im) are seers, interpreters of God's activity in the midst of the peo-ple. 13 The prophets see things that others have not seen, cannot see, or refuse to see. Because the prophets are persons of extraordinary faith and commitment to the community, they name the action of God in the midst of the community. In Luke's gospel (2:36-38), for example, the prophet Anna brings the news of the Messiah to those who wait for his coming. She sees, be- ~121~ / Review for Religious, May-June 1991 cause she is a woman of prayer and self-denial, what others have not seen. Like other prophet.s in the Bible, she possesses extraordinary vi-sion. In the Acts of the Apostles (2:4, 17-18; 19:6) and in the Book of Revelation (10:11 and 18:20), we are reminded that on Pentecost the gift of prophetic imagination was renewed by the Holy Spirit and the gift of prophetic vision was given to the community of faith. The disciples saw and heard. And they announced to others the Good News of salvation. More importantly, they exhorted the community to live in the light of the redemption, and they consoled those who were frightened or weary. Their prophetic vision was .their ministry and their gift to the commu-nity of faith, the Church. 14 Gerald Arbuckle says that the refounding of religious life, and per-haps of the Church itself, will be accomplished by persons who possess a charismatically inspired and well-developed imagination. 15 The proph-ets will be those who seek out new ways of doing things. They will be inspired by a prophetic imagination and by the Spirit of God. 16 They will be both intuitive and imaginative. And, at times, they will be misunder-stood by their contemporaries and even by their colleagues, sometimes simply because they will find it difficult to communicate their insights to others, for whom the insights will seem outrageous and ill-advised. 17 Walter Brueggemann, in his book The Prophetic Imagination, points out that the task of prophetic persons, like that of their forebears whose lives are recounted in the Hebrew and Christian Scriptures, is to nurture and to nourish their communities by evoking a consciousness and a per-ception of reality that is often different from that of the dominant cul-ture. 18 Prophetic persons challenge those within the dominant culture, who are unwilling to go beyond the scope of common sense or the pre-vailing wisdom and who say, "This is the way that we have always done things" or "If it is not broke then do not fix it." The key to cultivating a prophetic vision is to learn and to enhance imaginal skills. Those wanting to develop their imagination must engage in projects and educational experiences that encourage them to search for possibly better ways of doing things than the way they have always been done--even improvements on "common sense." Imaginal skills enable one to generate new ideas and alternative so-lutions. 19 Imaginal skills arise in the interaction between fantasy, emo-tions, and the reflective intellect. These skills allow persons to miniatur-ize, to organize, and to reflect accurately on data gathered from their en-vironment and from the five senses.2° Imaginal skills are acquired some-what differently than instrumental and interpersonal skills. To acquire or Paradigms for Ministry / 329 to develop imaginal skills, women and men must associate and work with other imaginative and creative persons. This, however, requires that cer-tain instrumental and interpersonal skills are firmly in place. Imagina-tion is developed also through attentiveness to, participating in, or ap-preciating the arts. For some, especially for those whose imaginal skills are less well developed, imaginative and creative persons often appear to be flying by the seat of their pants. And in some ways they are. Pro-phetic persons often find little support in their communities because their suggestions seem distant and even frightening to the less imaginative.2~ People commonly criticize persons in their community who are "pains." In reality, those "pains" may be creative and imaginative, but they may lack the necessary skills (instrumental and interpersonal) to communicate with others. Imaginal skills that are necessary for anyone attempting to live out the paradigm of prophet are resourcefulness and experimentation. These skills facilitate progress---even if their attempts sometimes lead to fail-ure. 22 At such times imaginative and creative persons may appear flighty and irresponsible. To prevent avoidable failure, they need to select from the imagined alternatives not only concrete but practical and construc-tive solutions to the problems with which their communities are faced.23 People usually acquire imaginal skills after acquiring instrumental and interpersonal skills because, with instrumental and interpersonal skills, they begin to experience and appreciate their autonomy while still rec-ognizing their connectedness to the community of faith.24 If persons are going to live out the paradigm of prophet, they must possess a prophetic imagination, as well as certain instrumental and in-terpersonal skills. Communities of faith need the gift of prophetic imagi-nation just as much today as at the time of the prophets of old. Shepherd Finally, there is the paradigm of shepherd, which evokes the rustic image of a person with staff in hand leading the sheep down a treacher-ous hillside. The paradigm may seem even more problematic if one re-alizes how dumb sheep really are. Yet in Luke's gospel it was the shep-herds who were among the first to be informed of the Messiah's birth (2:8-20). And in the epistle to the Ephesians (4:1 l) the apostles and their successors, who exercised a ministry of leadership in the community of faith, are referred to as shepherd-leaders ~n the Christian commumty. Gerald Arbuckle notes that leaders in religious congregations, and by analogy in the Church itself, are called to be problem solvers. They must be highly rational and organized persons. They must be able to Iogi- 330 / Review for Religious, May-June 1991 cally analyze problems, to take the advice and counsel of others, and to implement the likely solutions.25 Leaders in ministry are called, there-fore, to help create and to share a vision with others, often in consulta-tion and in collaboration with prophetic persons, with servants, and with the great mass of those along their pilgrim way. Leadership in the Church today requires the development of system skills. Leadership requires both an acute sense of the direction in which commu-nities are headed and the ability to help them to get where they should be headed. Yet many persons with these system skills are frustrated. Their psychic and spiritual energies are drained because they face enormous fi-nancial problems and ever increasing personnel issues. Leaders today are expected to keep their communities financially stable and to meet the emo-tional and spiritual needs of the community members. Many leaders spend so much time maintaining the community and its members that they have little time or energy to help create the long-term solutions to the problems. As a friend said recently, "Anyone who yearns for or covets leadership in the Church today deserves to be a leader!" In light of the aforementioned demands, it is reasonable to assume that leaders do not have to be the prophetic or imaginative persons in the community, although a healthy dose of prophetic imagination helps. Lead-ership does require, however, the ability to recognize imaginative and creative solutions to problems and to coordinate the various gifts and skills of the community. System skills require a blend of imagination (imaginal skill), inter-personal sensitivity (interpersonal skill), and instrumental competence (in-strumental skill). System skills enable those who possess them to see how the parts of a community (diocese, religious congregation, parish, or organization) relate to the whole. System skills are not necessarily man-agement skills, although leadership may require a person to be a good manager, to make sound financial decisions (instrumental skill) and to relate well to persons within the system (interpersonal skill). System skills do, however, allow one to plan for change, especially when a change of direction is necessary for the health of the system in question. As Brian Hall says, persons who possess system skills see "the simple unity of it all."26 Shepherd-leaders see the big picture. And they are willing to take the necessary risks that will allow their communities to grow and to pros-per. Shepherd-leaders, because they possess system skills, seldom get trapped by shortsighted and wrongheaded solutions to complex prob-lems. While the solutions they endorse may sound extremely simple, Paradigms for Ministry / 331 even naive, they often embody an inherent wisdom and even God's will and desire for the community itself. An example of a system skill is system recognition, the ability to read the present and future needs of the community.27 At a deeper level, system recognition allows shepherd-leaders to read the signs of the times as they are significant for the community itself. Of course, the challenge to "read the signs of the times" was enunciated at the Second Vatican Council. Pope John XXIII possessed the skills necessary for his pro-phetic and imaginative shepherd-leadership. There is a picture, actually an icon, of Pope John holding a scroll on which the following verse ap-pears: "We are not on earth to guard a museum, but to cultivate a flour-ishing garden of life." The attitude behind that quotation summarizes the attitude with which shepherd-leaders carry out their task. Of course, shepherd-leaders must be able to distinguish between myth and reality, between a bright idea and a right idea.28 System skills allow those who possess them to discern more easily whether the direc-tion in which the system (diocese, congregation, parish, or organization) is headed is in accord with God's will and desire. Persons preparing for or engaged in leadership ministry must learn or develop system skills in order to be shepherd-leaders within their com-munities of faith. It has been said that the paradigm of the shepherd is both outdated and irrelevant. Perhaps, as we put the paradigm into a new context, namely into a system perspective, we can appreciate it in a new way by retrieving its original meaning and beauty, even within a largely nonagrarian culture. Through the Bible and through theology, the Church has been blessed with some very rich paradigms for life and for ministry. These paradigms (pilgrim, servant, prophet, and shepherd), if they are to be lived out in ministry, require the development of certain skills. Practical Conclusions There are some practical conclusions that flow from an understand-ing of the paradigms for ministry that were discussed in this article. First, skill development is sequential. Second, effective ministry requires that skills be identified in and shared among the members of a community. Third, as persons reach a certain level of skill development, they are con-fronted with the need to acquire higher levels of skills in the four skill areas (instrumental, interpersonal, imaginal, and system). Finally, life-long learning and continuing education are required for anyone engaged in ministry today. First, skill development is sequential. Instrumental and interpersonal 3~12 / Review for Religious, May-June 1991 skills are developed conjointly. One learns to think and to perform man-ual tasks while learning to relate to other persons in the environment. Dur-ing childhood, for example, we learned to read and write while we learned to relate to others. The process is the same in adulthood, except that the reading, writing, and relating require a higher level of skill de-velopment. Formation programs for ministry in the Church are, hope-fully, teaching those who participate in them theology and the traditions of the Church and of the communities to which they will be sent. They are teaching the participants also to pray. All of these are instrumental skills. Formation programs teach people how to relate to others more ef-fectively and to integrate their lifestyle (married, single, or celibate) into their ministry; these are interpersonal skills. As persons acquire instrumental and interpersonal skills, through for-mal education their energies are directed toward convergent thinking, that is, toward remembering and reproducing what is already known. It is necessary, therefore, to develop within those preparing for ministry the capacity for divergent thinking, which is a requirement for prophetic ministry. 29 Divergent thinking leads to new ideas and new ways of doing things. Gerald Arbuckle describes divergent thinkers as "intrapreneurs," whose task is to revitalize existing corporate cultures (dioceses, congregations, parishes, or religious communities). He describes entrepreneurs as those whose task is to establish new ventures outside the existing corporate struc-ture, yet who have close ties to that structure.3° Intrapreneurs must pos-sess high levels of system skills, and entrepreneurs must possess high lev-els of imaginal skills. In order to be effective, ministers must continue to develop skills in the areas that are appropriate for the ministries in which they are engaged. Second, skills for ministry are most effective when they are shared among a group of persons working cooperatively and collaboratively. As St. Paul said in l Corinthians 12:4-7, "There are different gifts but the same Spirit; there are different ministries but the same Lord." While very few individuals possess notable skill in all of the skill areas, a team of persons may possess all those skills to a notable degree. The more gifted and skilled the collaborators, the more effective their ministry will be. One person, within a group of persons working together, may pos-sess the ability to commit the group's wisdom to paper or even to do some-thing as practical as writing a proposal or a request for a grant. Another person may possess the ability to relate to others in the group and in so Paradigms for Ministry ! 333 doing make the entire team more efficient and effective. Another team member may be imaginative, dreaming up solutions to problems facing the group. Another member may be able to see how the group's activi-ties fit into the overall scheme of the larger community's (diocese, par-ish, or religious congregation) life and mission. The more diverse the skills of the collaborators or coministers, the more efficient and effec-tive their ministry will be. Third, as ministers reach a certain level of skill development, they discover a need to acquire skills at higher levels in order to meet the in-creased demands of their life and ministry. Perhaps some examples will be helpful. Many persons in ministry today find themselves spending time and energy writing talks and proposals. They are learning, there-fore, to use computers and other high-tech communication equipment-- which, of course, requires them to develop more sophisticated instrumen-tal skills. It is also necessary today, especially for those engaged in ministry or in religious life, to become more skilled participants in meetings and in other group endeavors. This requires the development of better inter-personal skills. As ministers plan for their own corporate ministry and for ministering within their communities, there is an increasing need for persons with imaginal and system skills to be working with their col-leagues in ministry. Persons in ministry today must, then, bring to their cooperative en-deavors their own skills and talents. With those skills and talents, the ef-forts of the ministering community will be successful; without them those efforts may be in vain. Finally, if the skills needed to meet the inc.reasing demands of min-istry are to be developed, persons engaged in or preparing for ministry must make a commitment to lifelong learning. Perhaps congregations of men and women religious were the first to recognize this fact and to de-velop continuing-education programs for their members. Today dioceses are developing programs for the continuing education of priests and dea-cons, as well as formation programs and continuing-education programs for nonordained persons in ministry. Persons in ministry do value and use the continuing-education and formation programs at their disposal in order to meet the demands made upon them in the Church in particular and in society at large. Our theological and biblical heritage contains a wealth of paradigms for life and for ministry. We are pilgrims on a journey of faith. We are called to care for one another along that journey. We are invited to dis- 334/Review for Religious, May-June 1991 cern the movement of God's Spirit in our midst as we journey. Finally, we are commissioned to be shepherd-leaders. May our communities of faith be blessed with pilgrims, servants, prophets, and shepherd-leaders skilled enough to build up the body, the Church, and to usher in the reign of God. NOTES I Michael T. Winstanley's article "The Shepherd Image in the Scriptures: A Para-digm for Ministry" (Clergy Review 71 [June 1986]: 197-206), which focuses on the paradigm of shepherd from a biblical perspective, was an inspiration for the class presentation that elicited the student's observation. Winstanley's presentation of the shepherding image invited reflection on the skills that are necessary in order to put that image into practice. That reflection raised the issue of the need to put other equally helpful paradigms into a contemporary context. 2 I am using both prophet and shepherd as gender-inclusive words. 3 The biblical quotations in this article are from the New American Bible. 4 Xavier L6on-Dufour, Dictionary of the New Testament, trans. Terrence Prender-gast (San Francisco: Harper and Row, 1980), p. 324. 5 C.S. Lewis, The Pilgrim's Regress (New York: Sheed and Ward, 1944), pp. 15f. 6 lbid, p. 193. 7 Brian P. Hall, The Genesis Effect (New York: Paulist Press, 1986), pp. 99f. 8 L6on-Dufour, p. 368. 9 Karl Rahner, Servants of the Lord (Montreal: Palm Publishers, 1968), p. 6. 10 Hall, p. 100. 11 Anne Wilson Schaef, The Addictive Organization (San Francisco: Harper and Row, 1988), p. 96. 12 lbid, p. 100. 13 John E. Steinmueller and Kathryn Sullivan, R.S.C.J., Catholic Biblical Encyclo-pedia (New York: Joseph F. Wagner, 1950), p. 527. i,~ L~on-Dufour, p. 338. 15 Gerald A. Arbuckle, S.M. Out of Chaos: Refounding Religious Congregations (New York: Paulist Press, 1988), p: 1. 16 lbid, p. 14. 17 Ibid, pp. 30f. 18 Walter Brueggemann, The Prophetic Imagination (Philadelphia: Fortress Press, 1978), p. 13. 19 Hall, p. 100. 20 Janet Kalven, Larry Rosen, and Bruce Taylor, Value Development: A Practical Guide (New York: Paulist Press, 1982), p. 23. 2~ Arbuckle, pp. 30f. 26 Hall, p. 147. 22 Kalven et al., p. 26. 27 Kalven et al., p. 31. 23 Ibid. 28 Ibid. 24 Hall, p. 143. 29 Kalven et al., p. 125. 25 Arbuckle, p. 31. 30 Arbuckle, p. 33. The Ministry of BEing M. Charleen Hug, S.N.D. Sister Mary Charleen Hug, S.N.D., wrote "Celibacy: Gift of a Woman's Love" for our issue of September/October 1988. Her address is 3837 Secor Road; Toledo, Ohio 43623. What an exciting age for apostolic women religious! Never before in the history of the Church have there been so many diverse ministries open to them. My people are homeless, shelter them. My people are starving, feed them. My people are oppressed, unshackle them. My people are ignorant, teach them. The lure is there. The challenge is there. The need is there. Called and sent, committed and dedicated to the cause for peace and justice, women religious now head health clinics, retreat centers. They serve in parish ministry, as pastoral associates. They are found in class-rooms, in the mission fields, in hospices for the terminally ill. They are chairpersons on national committees and help staff diocesan offices. They are participants in marches for the plight of the homeless and in protest against nuclear buildup. They take their stand against abortion, racism, and the arms race. They are engaged in all of these ministries and more. More, because there will always be the more. With the two talents I give you, says Jesus in a parable, go and make two more; with five barley loaves and two fish, feed the five thousand; all that I have done, so will you do---all this and even more! In return for the more I will reward even a cup of cold water given in my name, says Jesus. Our present age takes this more seriously, for it is the age of minis- 335 336 / Review for Religious, May-June 1991 try. One more act of service to perform, one more cause to support, one more lesson to prepare, one more meeting to attend. The global village is shrinking. Impersonal people "out there" have become our brothers and sisters with very real needs that we can no longer ignore. Address-ing these needs in Jesus' name in view of the gifts and abilities with which we have been blessed is what Christian ministry is all about. For the deeply committed religious it would seem at times that this very min-istry sustains, as though that were part of the hundredfold promised. This is indeed a very blessing because experience soon proves that no matter how many ministries we take on, no matter how effectively and effi-ciently we labor, there will always be the more that is needed--more that cries out to us for fulfillment. Without great vigilance on our part we can all too readily fall into the do-list trap of evaluating the seeming "suc-cess" and "failure" of any given day by the number of items we have managed to cross off our daily list come nightfall. Because continuous do-ing drains, our present age calls apostolic women religious just as loudly to the ministry basic to all ministries, the ministry without which all do-ing becomes meaningless, empty, namely the ministry of be-ing. This ministry will be neither underwritten nor ig-nored without serious consequences not only to do-ing, but also to all that we are. Is it because the ministry of be-ing is so basic to who we are in essence that we rarely take heed of it? Do we take it so for granted that we fail to provide the time and solitude necessary to cultivate, nour-ish, and cherish it? How often, amidst all of our do-ing, do we set aside time to praise and thank God for this ministry for which each person quali-fies, in which each person can excel? In solitude the truth of "what you do flows from who you are" takes in-depth meaning. In solitude we look to Jesus, for whom, to whom, through whom we minister. In the beginning was the Word: the Word was with God and the Word was God . Through him all things came to be, not one thing had its be-ing but through him .The Word was made flesh and lived among us. (John 1:1, 14). The Word had so brief a time in which to perform the greatest min-istry this world would ever know. In the span of just thirty-three years Jesus had to be the fulfillment of the entire Old Testament, make his Fa-ther known and loved, and secure the redemption of every soul his Fa-ther would love into life. Given this ministry Jesus chose to devote the first thirty of these years to the ministry of be-ing God-made-man. When his active apostolic ministry did commence, "I AM!" identified who he was and why he "dwelt among us." He showed himself to be bread for The Ministry of BEing the hungry, drink for the thirsty, comfort for the sorrowing, compassion for the sinner, friend of simple souls, rest for the weary, light in the dark-ness, perfect image of the Father, I AM the way, the truth, the life. That Jesus' mission of be-ing was misunderstood by those to whom he minis-tered is evidenced by those who jeered. What good are you doing hanging there! Come down from the cross and do! There are still illnesses that need to be healed, sins that need to be forgiven, lessons that need to be taught, so much that we still do not un-derstand. Come down from the cross and do! By remaining on the cross Jesus became the supreme example of the relationship between be-ing and do-ing. It was in be-ing the sacrifical Lamb of God that all do-ing for all time would take on eternal value. By be-ing Resurrection and the Life he gave to each person (as inheritance!) eternal be-ing with the Father! Each of us is a be-ing created in the im-age of the Father! To remain true to this essence it is paramount that, in the midst of and because of all the ministries that demand our do-ing, we spend ample time daily in solitude. Then, while "surrounded on all sides by the crowds," as 'Jesus was, we, too, will know when someone has "touched us." We, too, will experience that "something has gone forth from [us]." Someone has called forth from "who we are" the very reason "that we are." We will discover why we are there: why we are there; why we are there amidst that particular crowd of people. In soli-tude we come to see that it is not sufficient that we praise God through our ministry; we long to be his praise. It is not sufficient that we thank God; we long to be his thanksgiving. We are not content to spread his goodness; we desire to be his goodness. It is not enough that we speak to others of his beauty; we long to be a tiny part of that beauty--and of that peace, that joy, that love! Such subtleties are not gleaned in the mar-ketplace. When it comes time for the belt that Jesus said would be tied around our waist leading us to where we would rather not go (see Jn 21 : 18), thus perhaps ending our ministry of do-ing, even if temporarily, we will em-brace that "belt." In the midst of our do-ing we will have sensitized our-selves to hear a Voice beckoning us: Be daughter of the Father, special possession of the Son, bride of the Spirit. Be she in whom the Father delights, she for whom the heavens were made. Be home of the Trinity, safekeeping for the kept secrets of the King. Be she whom the Father surrounds with his presence, enfolds with his tender love. Be faithful daughter of holy Mother the Church. Be an altar for the offering of a sacrifice of pure love, praise, and Review for Religious, May-June 1991 reverence to God. Be the dove sheltered in the clefts of the rocks, long-ing to see the face of God. Be garden enclosed, the fountain sealed. Be the fire set ablaze that Christ came to cast upon the earth. The Voice beckons further extending our parameters: My people are victims of injustice, be their righteousness. My people are suffering from painful diseases, be their relief. My people are lonely and without a shepherd, be their friend. My people are killing each other, be the peace between them. Be the missionary you always longed to be, spreading the joyful mes-sage that the kingdom of God is here, now. Be witness of the fidelity of a merciful God who loves jealously, passionately, infinitely. Be a bea-con of hope to those whose light has grown dim. Be a wounded healer by gathering up the pain of the world and offering it to the Father. Be a caring, compassionate, companion on the journey. Be for those en-trusted to you, those who depend on your be-ing. Be all things to all peo-ple. As in the case of the ministry of do-ing the ministry of be-ing like-wise demands the more, the infinitely more. More joy, more love, more peace, more patience . The more we embrace this ministry, the more it will embrace us. The more perceptive we become to living this minis-try, the more fully alive we become. The more we treasure this minis-try, the more it becomes our priceless treasure. It is an inexhaustible min-istry with inexhaustible fringe benefits just waiting to be claimed. The ministry of be-ing can be the pledge, the promise, and the prized pos-session of every apostolic woman religious. It is this reality that makes the present age an exciting one indeed in which to minister! Religious Life and Modernity Albert Dilanni, S.M. Father Dilanni taught philosophy for thirteen years, served as provincial of the North-east Province (U.S.A.) for six years, and has been vicar general of the Marist Fa-thers since 1985. His address is: Padri Maristi; Via Alessandro Poerio, 63; 00152 Roma, Italy. There are many ways of describing what has happened in the last twenty-five years since Vatican II. Historians say that there has been a shakeout after each ecumenical council and that approximately twenty-five years are required for the spirit of a council to take root and bear its best fruit. Commentators on the development of religious life since Vatican II seem to concur in this. They now present this development in three stages: (1) the rigidity prior to Vatican II, (2) the immediate chaos after Vatican II, and (3) the current period of sober reassessment with its talk of refoun-dation. Some CARA consultants name these stages Paradigms I, II, and III. Vatican II was an effort in openness and aggiornamento. Its changes were radical. The council recognized the ecclesial reality of other Chris-tian religions, opened the way to dialogue with non-Christian religions, took a radically new position on religious freedom, realized the independ-ent goodness of the secular world, called for a renewal of the liturgy and of religious life, recognizing that through baptism the laity are called to the same degree of holiness as priests and religious. All very heady at the time, exhilarating and in many ways very posi-tive and productive. Vatican II brought the Church face-to-face with the world and urged it to view it in its glory as well as its weakness. I do not think anyone really wants to go back. But even Vatican II had its shadow side. One of its results was that Catholicism in general and re-ligious life in particular seemed less important. When personal con- 339 ~141~ / Review for Religious, May-June 1991 science was exalted, when sin and hell were deemphasized in favor of love and heaven, when the great enemies of Protestant theology were quoted side by side with Rahner and Lonergan, when many distinctions were blurred and the Catholic ghetto vanished--there was no longer a dragon to kill. Now, while enemies, distinctions, ghettos, and dragons are not always eminently desirable, they did provide one thing: identity. Their removal was a major r.ea.son why the principal question exercising the Church and religious congregations since Vatican II has been ad nau-seam the question of identity. What does it mean to be a Catholic, a re-ligious, a Jesuit, a Carmelite, a Marist? But the identity question had other nonecclesiastical sources. The post-Vatican II world found itself engulfed in a cultural upheaval which it did not cause. Religious congregations were not simply surrounded by a materialistic and skeptical culture, they were immersed in it. It had in-filtrated the convent walls. Tillard says that the failure of enthusiasm, passion, and wholeheartedness apparent in religious is rooted in a shift in belief, a hesitancy of faith. Walter Kasper has remarked that what we combat today is not only an external atheism, but an atheism within our own hearts. Cultural modernity has been analyzed and reanalyzed as the on-slaught of secularization. ~ It was as if in the second half of our century the Enlightenment had reached the masses. What up to the present were ideas of intellectuals, philosophers, and cranky atheists, now, due to bet-ter communication and general education, became the fabric of culture at large. The well-documentated cultural revolution which has been play-ing itself out since the 1960s seemed to be a quantitative expansion of ideas which had been around since the eighteenth century. But Paul Ricoeur underlines that the Enlightenment has passed through two distinct stages. We might even speak of a first and second Enlightenment, that of the seventeenth and eighteenth centuries and the different one which began in the nineteenth and flowered in the twenti-eth century. Both began with doubt, methodic doubt, but the first went back to consciousness and found certitude, while the second in returning to con-sciousness found only suspicion. Descartes began by doubting everything methodically, but banished doubt because he believed we could find a place of certitude in consciousness. Even doubting was a form of think-ing, and the one thing I could .not doubt was that "I think." Cogito, ergo sum. At the center of consciousness was a source of clarity and dis-tinctness (les idles claires et distinctes), a way of banishing skepticism Religious Life and Modernity about the existence of the world or the truth of morality. Thus the first Enlightenment was characterized by an exaltation of the human subject and an overconfidence in a certain type of reason. Its champion was Kant, for whom the subject in the act of knowing became a partial crea-tor of the object known. But the second Enlightenment, grounded in Marx, Freud, and Nietzsche, was quite different. Commencing similarly with scientific me-thodical doubt, these thinkers also turned to the conscious and thinking subject but found there not a place of certitude but another ground for suspicion. For them human consciousness turned out to be a creator of illusions, the fabricator of masks, the great pretender. Consciousness it-self was in need of unmasking. This is the case especially when it con-cocts religions. Religion was the deception par excellence. It was an opium creating lassitude among oppressed peoples (Marx), it was a col-lective obsessive neurosis (Freud), it was a cover for a will to power pres-ent in the hearts of the weak and envious (Nietzsche). Leaving aside the fine nuance present in their systems, we can say that for these thinkers consciousness spins illusory language about God to hide what men and women really desire: sexual gratification, wealth, and power. This modern atheism, the atheism of consciousness as pretender, has with legitimacy been called a "beautiful" atheism. It has an ethical side and bears a moral, attraction. It is born of the desire to avoid masks and pretensions. The modem atheist is an atheist because he does not want to remain in a false consciousness. He wants to be honest; he does not want to tell a lie. The great modern drive, the drive of the second En-lightenment is to be authentic, not to worship an idol. For this reason, too, its geniuses Freud, Marx, and Nietzsche can present themselves as moralists. This is why Sartre can present belief in God as bad faith. Con-sciousness, in the second Enlightenment, is the escape artist, the artful dodger. Consciousness reaches salvation when it strives to catch itself at its own artifices. In light of this we can explain two moral phenomena which have oc-curred in our lifetime. First, the fact that, for many people of the twen-tieth century, hypocrisy became the great sin and sincerity the great vir-tue. (This has been documented by Lionel Trilling.) It was hypocrisy not to admit who and what you were. If you were gay, you must say it. If you were committing adultery, you must admit it. Being moral meant coming out of various closets. But unfortunately many people failed to ask the question whether acting out according to the instincts of these closets was good or bad. Some decided that anything was allowed as :342 / Review for Religious, May-June 1991 long as you owned up to it. Others, plagued by a secret guilt, tried to have everyone approve whht they were doing privately; they wanted their private morality publicly sanctioned. The other phenomenon characteristic of the second Enlightenment was that contemporary thinkers were more interested in meaning than in truth. This explains the death of apologetics in the last twenty-five years. Hugo Meynell bemoans the fact that the last real apologist was C.S. Le-wis. Today, he complains, theologians are more concerned to show that Christianity is relevant. What floods the market is writing on the social and political implications of Christianity, or on its power to lead us to a fuller and more authentic personal life. Admitting the importance of such writing, he believes, nevertheless, that a serious apologetic which looks beyond meaning to truth is absolutely indispensable for the Church and that many of its present ills are due to a neglect of it. Without a proper apologetics, says Meynell, "the unbeliever is apt to infer that edu-cated Christians have really grasped the fact that social reform, political action, and psychic hygiene are that to which religious aspiration ought to be directed."2 Related to this move from truth to meaning is the fact that for the last twenty years seminarians, both religious and diocesan, have unchar-acteristically manifested a distaste for intellectual argument. Even some of the most intelligent tended to shun involvement in debates about the truth and falsity of moral positions or thorny dogmatic issues like the in-terpretation of the Resurrection, and were satisfied if they were con-vinced that a particular doctrine of the Church held some meaning for people. More and more religious showed up on the Myers-Briggs test as feelers and not thinkers. Brought up in an Enlightenment of suspicion, they suspected intestinally that the search for truth is impossible and that the different philosophies are simply a parade of ideologies with no cri-terion for discerning which is right and which is wrong. This is prob-ably the deep side of the vocation crisis among the youth of the second Enlightenment. If consciousness suspects its very self and its powers, how can it commit itself to anything for a long-term future? Ricoeur believes that we must face head-on what he calls the "her-meneutics of suspicion." We must take seriously its originators and think-ers and recognize their contribution. We cannot return to a primitive naivet6. But he also insists that we cannot remain in a state of denial, in a vacuum of truth, in mere negation; we must move to a second naivet6, we must move to a new place of affirmation. In order to do this we must not only respect the creators of suspicion but also question Religious Life and Modernity them. We must suspect the suspicioners and put them to the test. We must transcend the Enlightenment in both its phases. We will not achieve this by attempting to return to a consciousness conceived of as pure thought, to a thinking self which is sufficient unto itself apart from the world. For contemporary philosophy such a move is impossible. Consciousness can only be encountered as already in and of the world. The only way to discover what the human mind or human consciousness is like is through an examination of the works it has strewn in the world down the centuries, that is, through an examination of the institutions and documents of culture. Ricoeur bets that after such a re-flection the scandal of the cross will remain as much a scandal for mod-ern consciousness as it was for an earlier consciousness. He bets that the scandal of the cross will be discovered to be transcultural, a scandal not merely for humans in one stage of history, but for the human condition as such. For the modern age, theology's method has itself changed. We do not go immediately to the transcendent, to God, to the sacred and then try to relate God to the world. We find God through the world; we dis-cover the transcendent as the depth of the world. We seek an incarna-tional approach to eschatology and transcendence. We try to find God within the world as the Creative Moment therein, as the source without which justice and equality, as absolute moral imperatives, lack motiva-tion and a rational ground. The Enlightenment andthe Redefinition of Religious Life Whether we consider it in its first or second phase, the Enlighten-ment is marked by the same ideals, the dethroning of authority and tra-dition in favor of reason, free thought, and humanistic brotherhood. The ideals of both Enlightenments can be summarized most easily in the slo-gan of the French Revolution whose 200th anniversary we celebrated in 1989: liberty, fraternity, and equality. It was onto these very three ideals that religious life fastened almost in sequence after Vatican II in an effort to redefine itself, to forge a new identity. It had to deal with them as reinforced by the genius of Nietzsche, Freud, and Marx. Note that these ideals are mirror-imaged in the three vows and are in a sense the concern of the vows: (liberty) obe-dience, (fraternity) chastity, and (equality) poverty. The first of the Enlightenment ideals to make dramatic entrance into our culture and religious life was the ideal of personal or individual free-dom (its hero, Nietzsche). Never in a general culture had the notion "I want x" enjoyed such power as a reason for morally justifying an ac- ~144 / Review for Religious, May-June 1991 tion. In an earlier climate of opinion, the fact that someone strongly de-sired something rendered suspect his or her opinion about it. In this ear-lier climate it was because an issue like abortion was so important that it could not be decided principally by the person who was subjectively involved. She could hardly have an objective viewpoint. But now it was precisely because an issue was so important that it must be left up to in-dividual choice. Major books have been written documenting and decry-ing this shift to individualistic freedom: Mclntyre's After Virtue, Allan Bloom's The Closing of the American Mind, and Robert Bellah's Habits of the Heart. Some of its critics distinguish between a liberal spirit which is admirable in its pursuit of discussion and exchange of ideas, and a lib-eral dogma which in its exaggerations is pernicious because it has not allowed us to build a community upon agreed societal values. Enlightenment freedom and its individualism invaded religious life in the 60s and early 70s. The major concern of seminarians and religious of that era was self-fulfillment and the idea that they could not be ful-filled unless they made their own choices about lifestyle and ministry. This was also the age when many seminarians refused to kneel down in chapel and to acknowledge any difference between themselves and their professors. Their slogan was that of the youth culture of the sixties: "Don't trust anyone over thirty!" Articles on religious obedience ap-pearing in REVIEW FOR RELIGIOUS at the time had less to do with the su-perior's authority as representing God or as the leader of a group engaged in a religious cause, than with how he or she should be a caring person or a listener attentive to the needs of community members. The second Enlightenment ideal used in the attempted redefinition of religious life was the ideal of fraternity interpreted as intimacy (its hero, Freud; its favorite book, Fromm's The Art of Loving). In the 70s fraternity came to the fore in the form of the need for intimacy and com-munity. Some felt that religion itself was a projection of affective needs. Everyone seemed sure that, without at least psychological sexual rela-tions, you could not really develop as a person. A good number left re-ligious life while they were still nubile in the conviction that the Church would soon wake up and change the rules. Others adopted what for a brief time was called the "third way," that is, remaining somewhat celi-bate while dating. All of this was later exacerbated by the gay movement and the inability of some to realize that, whatever one might think of ho-moerotic relations in general, all religious, whether homosexually or heterosexually oriented, had taken the same vow. Those who chose to remain and to keep the vows fought for a more Religious Life and Modernity / 345 fraternal and intimate form of community life and began using the word "sharing" as an intransitive verb. "Sharing" went on till the wee hours of the morning. "Thanks for sharing" and a big hug seemed to end every conversation, even a conversation in which a provincial had in no uncertain terms said, "No.t'' For all its positive aspects, this age of individualistic freedom and of fraternity/intimacy/community was "the era of the divided heart." It was a time, not entirely past, in which many of us, ~11 of us to some degree, were sidetracked, distracted, not completely present to the task, unhappy. For many religious, life became not so much a vocation as an avocation. They did good work and were not completely disinterested in the religious community, but their treasure, their compelling interest seemed to be elsewhere. They did not realize it at the time and cannot be blamed, but absorbed in themselves, jettisoning traditional practices without replacing them with new communal structures, they were sap-ping the energy of the group. It was in subconscious reaction to this drift that there appeared in re-ligious- life circles the talk about the need for a shared vision or a com-mon sense of mission. Much effort went into writing mission statements which everyone signed and accepted mutteringly in paraliturgical cere-monies. But there was an unexamined assumption in writing such mis-sion declarations, the assumption that everyone wanted a common vi-sion. Though there has always been a degree of pluralism and confusion in the Church, what seemed different now was that some religious seemed almost to welcome the confusion. They gave up the search for a shared vision not simply because it is hard to attain, but because in a deep sense they did not want one. It may be a hard saying, but I believe it is true that many of us, all of us to some degree, did not desire a true unity of mind and vision, at least not one which was set down in great detail, one which invaded and interfered with our life. The third ideal of the French Revolution and Enlightenment to enter religious life in the time of attempted redefinition was that of equality (its hero, Marx). It was the same ideal which gave rise to liberation the-ology and to the preferential option for the poor. It came strongly to the fore in the 80s. Beginning with the 33rd General Congregation of Jesu-its it thundered into religious life under the title of faith and justice. So-cial analysis and peace-and-justice committees soon became the vogue. Religious, male and female, left long-standing apostolates in education and hospitals and went to work among the poor and oppressed of both the third and first worlds. Soon the movement became involved with jus- 346 / Review for Religious, May-June 1991 tice questions within the Church as well as the world, in the first as well as the third world. Now suddenly every question was interpreted princi-pally in terms of the power-equality schema. Everywhere there was talk of the need for assertiveness, the tactics of confrontation, the evil of pa-triarchy, the lucha de clases. Not just politics but a liberal politics was brought to the center of religion and religious life. At Boston College in 1984 the Jesuit historian John Padberg said, "It must be admitted that from a historical point of view many of the changes which have taken place in feminine religious communities do not derive from Vatican II, but from the secular feminist movement." I believe that these attempted redefinitions of religious life have all failed because religious have remained at a superficial level in thinking about freedom, fraternity, and equality. In their general thrust these new values are wonderful and exhilarating and are here to stay. But they must be retrieved in their Christian depth and meaning. Secularization and the Return of Religion We are in a polarization situation in the Church today, liberals against conservatives. This can be documented by reading any theologi-cal review or religious newspaper. Avery Dulles, in fact, discerns four quasi-ideologies in the Church, liberal, traditionalist, neoconservative, and radical.3 Signs of the resistance appear not only in a growing funda-mentalism in Church practice, but in the "postliberal" or "postmod-ern" stances in academic theology championed by men like Lindbeck, Huston Smith, and Stanley Hauerwas. The resistance is also apparent in the area of religious and priestly vocations. In the entire industrialized world it is the progressive orders which continue to experience a decline, while conservative congregations enjoy substantial increases. But what is not understood is that the very fact of the polarization has a religious meaning. It means that modernity cannot be understood as a single phenomenon of ongoing secularization. There is something else occurring. The evident resistance to a liberal secularism hints at the possibility of a great reversal, a move to a higher synthesis. Many have been willing to see a religious significance in seculariza-tion. They interpret it as the desire to be authentic, to be rid of idols, to avoid at all costs the telling of a lie. But is there not also a deep mean-ing to the liberal/conservative split and the rise of fundamentalism and neoconservatism? Is this not also a sign of the times? It seems simplistic to view the resistance to tendencies which have been the vogue since Vati-can II as a mere knee-jerk reaction, a neurotic flight to security in the face of a secularized world. The very fact of these countermovements Religious Life and Modernity / 347 has a religious sense. It reveals, among other things, that modern men and women still recognize the presence of mystery and transcendence and feel that without it liberty, fraternity, and equality remain superfi-cial and, in the end, stifling. In an article entitled "Can the West be Converted?" Leslie Newbigin, the famous Anglican missionary to India, asks: Can there be an effective missionary encounter with this culture--this so powerful, per-suasive, and confident culture which (at least until very recently) simply regarded itself as "the coming world civilization"? He bemoans as excessive the criticism of the nineteenth-century mis-sionary on the part of socially-minded Christians, and disagrees with drop-ping the term "foreign missions" in favor of "overseas ministries" or "cross-cultural ministry." Says Newbigin: "The contemporary embar~ rassment about the missionary movement of the previous century is not, as we like to think, evidence that we have become more humble. It is, I fear, much more clearly evidence of shift in belief. It is evidence that we are less ready to affirm the uniqueness, the centrality, the decisive-ness of Jesus Christ as universal Lord and Savior, the Way by following whom the world is to find its true goal, the Truth by which every other claim to truth is to be tested, the Life in whom alone life in its fullness is to be found."4 Instead of weighing the Christian religious experience in the scale of reason as our culture understands reason, let us suppose, says Newbigin, that the Gospel is true; that, in the story of the Bible and in the life and death and resurrection of Jesus, the Creator and Lord of the universe has actually manifested himself to declare and effect his pur-pose; and that, therefore, everything else, including all the actions and assumptions of our culture, has to be assessed and can only be validly assessed in the scales which this revelation provides. What would it mean if, instead of trying to understand the gospel from the point of view of our culture, we tried to understand our culture from the point of view of the gospel? Rabbi Abraham Heschel said something similar when addressing theo-logians at a conference on the future of theology: "It has always seemed puzzling to me how greatly attached to the Bible you seem to be and yet how much like pagans you handle it. The great challenge to those of us who wish to take the Bible seriously is to let it teach us its own essential categories; and then for us to think with them, instead of just about them."5 Something new is stirring, something new striving to be born. A sig- 3411 / Review for Religious, May-June 1991 nificant group of theologia.ns is reaching for a postliberal stance which might feed the hunger for truth and a deeper meaning which exists in America. Professor Huston Smith puts it as follows: "While the West's 'brain,' which for present purposes we can equate with the modern uni-versity, rolls ever further down the reductionistic path, other centers of society--our emotions, for example, as they find expression through our artists and our wills. --protest. These other centers of ourselves feel they are being dragged, kicking and screaming, down an ever-darken-ing tunnel."6 The first world turns to suicide, drugs, and hooliganism because of a lack of meaning in the lives of its members. Culture is the meaning system of society. According to some sociologists, religion is the deep-est aspect of that meaning system. But the religion which remains in West-ern society is impoverished. The religion of our secularized cultures is highly intellectualized, pared down, devoid of mystery and passion. Mys-teries are embarrassments and explained away reductively. Modern churches look like banks. In many Catholic churches statues of saints are either banished or shrunken to stand sheepishly in shadowy corners. Lit-tle remains of the sense of an invisible reality beyond the material one, of a grand communion of saints, of Blake's "infinity in a grain of sand" and "eternity in an hour." And what has sprung up in the desert of modernity? The so-called "pipeline religion" of charismatics and Pentecostals, a revival of an emo-tional type of prayer with a need for a personal attachment to Jesus ex-pressed emotionally and publicly, the ministry of healing in sum, the desire for a backdrop to life, a deeper dimension, an invisible world; the need once again to feel that God is near and that we are able to commune with him; the need for a God who is transcendent as well as immanent. We desire the divine face of Jesus as well as the human face of God. The pendulum swings of the Christological debates of the early Church are again in evidence. The third redefinition of religious life in terms of equality and jus-tice is an improvement over the first two redefinitions in terms of liberty and fraternity, especially where these are interpreted as individualistic freedom and a sentimentalized intimacy/community. Individualism can-not form community. Nor can we religious be merely intimiste in our spiri-tuality. We cannot be satisfied with simply voicing our affections of love toward others or even for the Lord. Love must be active, social, and even political. Christians cannot concentrate solely on their own salvation whether earthly or celestial. "What would the Lord say," asked Char- Religious Life and Modernity / 349 les P6guy, "if we go to him without all the others?" On the other hand, this third effort to redefine ourselves and discover a lost identity was (is) in some ways more seductive, more liable to be-come an idol, for in itself it is strongly rooted in the Gospel and demands great sacrifice. The quest for social justice is "a constitutive part" of the Gospel, says an oft-quoted text of the 1971 Synod of Bishops. But it, too, has its shadow side. It was an improvement because it took the focus off of the individual subject, the I, but it was not sufficient because it replaced the individual subject with another earthly subject, the spe-cies subject, Marx's Gattungswesen, or with a part of society, the poor, the oppressed of the human species. To define religious life principally in terms of social justice is to make the Marxian move of replacing re-ligion with the need to foster a truly socialized man and woman. While fear of idolatry caused men of earlier ages to set God above the world and beyond all images, the danger of idolatry returns a hun-dredfold when we look for him within the bowels of the world. Some will call this double-talk and say they will have nothing to do with liberation, equality, compassion, and the betterment of people. But such a conclusion does not follow from what I am saying. Just the oppo-site is true. Unless we live in light of the truth that the world belongs to God and that its primary duty is to praise him in gratitude for what has been given, we cannot even begin to construct a world of justice. Unless we see that God is first and creator and that the human is second and created, we cannot find any basis for human equality or for treating everyone with justice and care. Evolutionists turned philosophers say that humans are equal only by the accident that a group of beings with about the same size brain flow-ered at a certain period of time. As a result these thinkers can find no ground for the moral imperative of justice. Such an imperative appears only when and if we view humans as having a relationship to an Abso-lute whose essence is Love. Humans have a dignity not because they hap-pen to have a complex brain which gives them a kind of free will, but because they are loved and because the very meaning of their being is to love as the Father loves. As Martin Buber has said, whoever makes freedom the primary characteristic of humans is blind to the real nature of human existence which is "being sent and a being commissioned."7 It is because God's love for us does not rise out of a personal need but is gratuitous, that the universe has meaning and that social justice is an imperative. In this discovery we will find true freedom. For the God of the absolute future is a God of plenitude who does not enslave nor ~150 / Review for Religious, May-June 1991 brook enslavement. Contemporary thinkers are obsessed by the thought that dualisms must be overcome at all cost, that all distinctions must be leveled, the natural and the supernatural, laity and clergy, Church and world. In this same vein, because of the doctrine that all are called to the same degree of holiness in baptism, they tend to believe that the distinction between laity and religious cannot ultimately be maintained. But in counteract-ing dualisms we must be careful not to submerge certain important dis-tinctions. There may be other distinctions between religious life and lay life which are .not connected with the call to holiness shared in baptism. Religious, I believe, are called to a different kind of separation from the world. Religious must be not above or beyond the world, nor seek to escape its toils. BUt yes, their life must be distinct and separate by tak-ing up the very different lifestyle of a pilgrim as did the apostles, not remaining at home but accompanying Jesus on the way. Again, if a religious must be a prophet, as many commentators urge, then he or she must be different from others in the way that a prophet is different from those to whom he or she prophesies. The prophet is one who shows the way. Religious must teach by their life that all Christians must be in the world but not of the world, that their greatness will not spring from surrender to the values of the world. Without a distinction between religious and laity the significance and identity of a truly Chris-tian laity may also be in danger of being lost. Something new is being born: a higher synthesis. It will consist es-sentially in a rewinning for human consciousness the sense of the tran-scendent and a new understanding of what is meant by a separation from the world. The problem of the third world is poverty; the problem of the first world is paganism. The third world retains the sense of the transcen-dent, though the embrace may at times be cluttered with emotion and su-perstitions and not translate into social action. The first world has in many cases simply given up the embrace. And in doing so it finds no adequate ground for love of neighbor, enemy, or stranger. Earlier spirituality taught that only in recognizing God's sovereignty can we avoid pride. It is through the same recognition that we will be-come compassionate and work for justice. True kenosis lies in the reali-zation that all humans--poor or rich, woman or man, ourselves or oth-ers- are of secondary importance. What is of prime importance is be-yond. But the God beyond sends us back to the world whose inhabitants he loves unconditionally as individual persons and as societies. He places upon us the moral imperative of justice and the command of love. Religious Life and Modernity Through a relationship with the Lord established in prayer, the extent of our task as Christians will be revealed. In transcendence we will redis-cover immanence. Modernity and its religious need again to ponder the words of the psalmist: "In your light we shall see light." NOTES I In support of a minority dissenting position, see Andrew Greeley and Michael Hout, "The secularisation myth," The Tablet, June 10, 1989, pp. 665-667. 2 "Faith and Reason," The Tablet, March I 1, 1989, p. 276. 3 See "Catholicism and American Culture," America, January 27, 1990, pp. 54- 59. 4 International Bulletin of Missionary Research, April 1988, p. 51. 5 Quoted by Prof. Albert Outler, "Toward a Post-liberal Hermeneutics," Theology Today, October 1985, p. 290. 6 Toward the Post-Modern Mind (Crossroad, 1982), p. 25. 7 Martin Buber, The Eclipse of God (Harper and Row, 1962), p. 69. A Celibate Dialogues with God I asked God: "Must I be my last and only word? Will this who-I-am be heard no more when I am dead? Who will know what I have said? Who will weave my melody into their song or hum at least my harmonies along with theirs? Who will? Who will?" And God said: "Peace. Be still." Irene Zimmerman, S.S.S.F. 3601 South 41 Street Milwaukee, Wl 53221 Focus: The Mission William F. Hogan, C.S.C. Father William Hogan, C.S.C., wrote "Chapters and Structures" for our issue of January/February 1989. His address remains Fratelli Cristiani; Via della Maglian-ella 375; 00166 Roma, Italy. Mission is the most written about concept in religious institutes and it sets the tone of most revised constitutions. Furthering the mission of Jesus in today's world has provided the framework for renewal programs and processes in communities of the consecrated life. The concerns that pre-occupy us affect our lives in many ways, providing an overall orienta-tion for judgments, the determination of choices, the perception of life and reality, the measurement of problems. And yet, all too often con-cern for the mission is not carried over into the nitty-gritty of daily life; we can find in ourselves a gap between the intellectual approach to mis-sion and what motivates our actual responses in concrete situations. Con-tradictions can abound in our human persons! The morale of many religious today is deeply affected by dwindling numbers, aging, and the lack of new members to carry on the life and work. Some give in to discouragement and the tendency to pull in on self; survival looms as a major concern and the scope of vision becomes quite narrow. Surely the Lord does not want a yielding to inclinations along this line because they are contrary to the tenor of the Gospel, which would focus our attention with largeness of heart and vision on the mis-sion of Jesus and the call to live, be, and do in response to the mission today, no matter what. The Christian must be an apostolic person in all the phases and situations of life with their ups and downs. It is understandable that there be a human reaction of preoccupation with self-preservation and self-survival, given the innate drive for the self 352 Focus: The Mission / 353 to live on and the desire to continue a form of life in which one believes. At the same time we must confront within ourselves some very real is-sues, the most basic of which centers around whose mission it is we are called to serve. This is the struggle of God and the "me," the struggle with which we have to cope in one way or another all through life, the struggle of sinfulness. "Your thoughts are not my thoughts, nor my ways your ways" (Is 55:8). What does our God seem to be asking of religious today, especially in institutes that appear to be dying? It surely is not pious platitudes: "God's will"; "God will provide"; "History will repeat itself"; "It happened before." While it may be hard to read what is happening, we can surmise a few points about basic attitudes to which the Lord may be calling us. Most basic of these is to expand our vision beyond our own religious institutes to see how the Spirit is active in the birthing of so many new forms of consecration for mission. Despite secularism and other "isms"--perhaps because of them--our times are seeing all kinds of new Christian community foundations with a variety of time-tested and new elements. We are living in an era as rich as the nineteenth cen-tury, as far as new religious ventures are concerned, although the em-phasis on some aspects of consecration may differ. In many parts of the world the Spirit is pouring forth founding charisms on individuals to wit-ness to Christ in discipleship in new ways. In some instances there are blends of various long-standing spiritual traditions; others are different combinations of the monastic and actively apostolic; still others would appear to be revivals of forms that have passed out of existence over the centuries; some are entirely new. One can look at the community movements springing up and won-der why these people do not simply join already existing religious con-gregations that are in need of new members in order to continue. And we just cannot find adequate answers on a human level. It is not enough to say that today's individuals want less structure because some of the emerging groups are very highly structured. Nor can one merely explain that people want to be unencumbered, free of age-old traditions and in-stitutionalism, since many are deeply rooted in traditions and some have picked up practices that religious congregations have laid aside. Is it the attraction of the new? Who knows? What is important is to have a vi-sion that embraces what the Spirit of God is doing to further the mission of Jesus in our age. If all disciples of Christ are people of mission, the challenge is to keep one's attention on the accomplishment of the mis-sion and not just one's own particular part in it. The glory of God Review for Religious, May-June 1991 through the restoration of creation in Christ is what matters and not how we think we are glorifying God. We are face-to-face with the issue of whose mission this is, God's or ours, and whether we have fallen into the trap of overestimating the importance of our own role in the mission. A breadth of vision is needed, with the focal point being Christ and the continuation of Christ's message and work. We share in that work; we witness to Christ's person and message. The continuation of the mission is what counts, not so much who accomplishes it. Religious today may find themselves in a situation somewhat analo-gous to some incidents described in the Bible: Now two men, one named Eldad and the other Medad, were not in the gathering but had been left in the camp. They too had been on the list, but had not gone out to the tent; yet the spirit came to rest on them also, and they prophesied in the camp. So, when a young man quickly told Moses, "Eldad and Medad are prophesying in the camp," Joshua, son of Nun, who from his youth had been Moses' aide, said, "Moses, my lord, stop them." But Moses answered him, "Are you jea.lous for my sake? Would that all the people of the Lord were prophets! Would that the Lord might bestow his spirit on them all!" (Nb 11:26-29). John said to him, "Master, we saw a man who is not one of us cast-ing out devils in your name; and because he was not one of us we tried to stop him." But Jesus said, "You must not stop him: no one who works a miracle in my name is likely to speak evil of me. Anyone who is not against us is for us" (Mk 9:38-40). If God was giving them the same gift he gave us when we first be-lieved in the Lord Jesus Christ, who am I to impede the action of God? (Ac 11:17). Perhaps individuals experience pain when they see others in search of values in new groups and it appears that the ideals are the same that they themselves are trying to live. Yet the attention must be on Christ and ful-fillment of his plan now, what is needed for the mission now, and not on one's own pain. Granted that this is easier said than done, but we must keep trying to be conscious of the mission that is the very reason for our being. Our faith would tell us that the Lord is very much present in the cur-rent situation, though not necessarily in the way that we would like the Lord to be present, that is, according to our desires and plans. And that is another aspect of what God is asking of religious today: to find him present in the decline as much as in the previous rise in religious life. This entails hope, defined in the dictionary as desire joined with the ex- Focus: The Mission pectation of getting what is desired. The "what is desired," however, constitutes a problem area. Most religious say that they hope there will be a resurgence of vocations to their institutes and they frequently wit-ness to their words through intense prayer for vocations, both in personal prayer and in petitions during the Prayers of the Faithful at Eucharistic celebrations and the liturgy of the hours. Christian hope must be founded on the person of Jesus Christ, whose power gives us the basis for expectations to be fulfilled. Jesus' mission/ kingdom are inseparable from his person and to hope in him touches upon his mission and his ways of bringing it about rather than our own projections of what the mission demands according to our viewpoints-- in particular, the preservation of our particular religious institutes. We hope, but in what way'?. In total openness to God's ways? Genuine hope involves a finding of the Lord present in situations that may lead to a cer-tain type of dying; hope in the Lord may mean a letting go of some of our desires and false hopes, and even of any panicky types of prayer for vocations. Now is a time for deep inner calm founded on the Lord Jesus who is at work among his people, accomplishing the mission, though our vision be obscured through personal suffering over the decline of reli-gious life. Not resignation, but a lively hope in the Lord! How frequently the Word of God calls us to wait on the Lord in a spirit of peace, "singing the favors of the Lord" even when we feel weighed down with concerns. The Lord's time and way so often are not our times, ways, and vision; thus he challenges us to a patient engaging trust in him, as he did Habakkuk of old: Write down the vision clearly upon the tablets, so that one can read it readily. For the vision still has its time, presses on to fulfillment, and will not disappoint; if it delays, wait for it, it will surely come, it will not be late (Hab 2:2-3). This waiting in patience is not passive, for it demands a struggle for faith in and openness to God's ways in the accomplishment .of the mission. And it charges us to keep on going in what we are living, giving, and doing and not to pull into self, overwhelmed by feelings of discourage-ment. The blindness of faith and surrender to the Lord's way are invoked by waiting on the Lord. St. Therese of Lisieux described herself as a little ball: "You [God] throw me to someplace in a corner; maybe ten years later you pick me up again." Catherine de Hueck Doherty mentions in her writings a starets who said that we should be like rag dolls that can be picked up 356 / Review for Religious, May-June 1991 by the hand, foot, or head, thrown in the bushes, hugged, thrown in the toy box. These figures of speech point to the self-emptying at the heart of waiting on the Lord--the painful surrenders to go the Lord's way and not our own, holding on in faith as we try to let go of our ways and yield to the divine ways. It is a movement to selflessness with conviction that God knows what he is doing, even when it is beyond our comprehen-sion. Human solutions to problems and techniques for attracting possible vocations are important, but none are miraculous. There is no mystical, magical solution for the vocational crisis in religious institutes. No mat-ter what human avenues and approaches are pursued, we must look to the basic point of attitudes our God wants of us now: faith; largeness of vision of the mission and how it is being realized today and by whom it is being promoted; and awareness that the Lord is calling us to a kenosis beyond what we have experienced in the recent past. And all of this would appear to be part of the divine plan for greater growth in open-ness to God's ways. The alternative prayer for the fourth Sunday of Eas-ter expresses it powerfully: God and Father of our Lord Jesus Christ, though your people walk in the valley of darkness, no evil should they fear; for they follow in faith the call of the shepherd whom you have sent for their hope and strength. Attune our minds to the sound of his voice, lead our steps in the path he has shown, that we may know the strength of his outstretched arm and enjoy the light of your presence for ever. We ask this in the name of Jesus the Lord. Participative Leadership for Refounding: Reflections Gerald A. Arbuckle, S.M. Father Arbuckle is well known to many of our readers around the world for his arti-cles, books, and workshops. His address: Catholic Theological Union; ! Mary Street; Hunters Hill, Sydney, N.S.W.; Australia 2110. Refounding is the process whereby an apostolic congregation, under the inspiration and leadership of creatively pastoral people, relates the Gos-pel message to the critically challenging problems within contemporary cultures (for example, secularism and injustice) according to the spirit of the original founding vision. ~ These imaginative people cannot emerge and act, however, if their officially appointed congregational leadership team fails to realize its primary function: to foster an atmosphere condu-cive to pastoral creativity within the religious community. I believe that the decision-making processes of the leadership team that aim to facilitate refounding must be based on the principles of parti-cipative (or collaborative) leadership. However, considerable confusion can exist about precisely what is meant by participative government. In this article I seek to clarify what is meant by "participative lead-ership for refounding." I concentrate on the dynamics of participative leadership within the officially appointed congregational leadership teams at the provincial and general levels. By extension, what I say of the participative process within these teams will apply mutatis mutandis to all other congregational leadership groups. Leadership for Refounding: Clarifying the Model Two relevant models of administrative style can be distinguished-- the "mechanistic" and the "organic"; they differ according to the pur- 357 Review for Religious, May-June 1991 pose for which an organization exists.2 In the mechanistic style, the tasks of the organization are considered predictable or unchanging. The organi-zation is characterized by many rules and regulations; the leadership's role is to make sure that these long-established and neatly set-out rules of operation are being followed. Creativity is discouraged because it threatens a predictable way of acting. Thus, the mechanistic style of lead-ership is totally unsuited to a world of change. Within the Church, the methods of evangelization and pastoral care changed little over several centuries prior to Vatican II. The world had to adapt to the Church, not vice versa. The administrative style of the ecclesiastical and religious congregations had become mechanistic. Re-cently I reviewed the provincial-chapter decrees of an apostolic male cleri-cal congregation from 1894 to 1956. Never at any point is there refer-ence to the need for pastoral creativity; instead the emphasis is on con-trol through the maintenance of detailed discipline rules. For example, in the decrees of 1900, phrases like "the present Chapter reasserts the prohibition against." are commonplace. Little wonder that our pastoral administrators failed to take note of the emergence of the urban/factory working class in the nineteenth cen-tury. Pastoral care remained predictably and "pleasantly" rural in ori-entation. Not surprisingly, the vast majority of this often oppressed class became alienated from the Church and continue to remain so. The second style of administration is organic. There are few rules and regulations in the organization. The emphasis is on constant inno-vation, creativity, and evaluative feedback because the marketplace de-mands an ever-increasing variety of new products, devices, and designs. The leadership fosters in the organization a participative atmosphere in which people feel they can create and be supported by other members in the group. Decision making is primarily proactive rather than reactive or crisis solving. By this we mean that organic administrations are "an-ticipative people," that is, they see change coming and then begin to plan and discuss different ways to adapt to it. They begin to create and control change rather than succumb to it.3 Organic-oriented leadership is founded on six assumptions. First, the process of creativity and innovation is a generally very messy one, be-cause it is a human activity that "involves the personalities, emotions, and quirks of many creative people. It does not always work cleanly; it does not always work well; it certainly does not usually work effi-ciently.' ,4 Second, leadership teams need space and time in which to ponder Participative Leadership / 359 over the implications of the information coming .to them. If leaders do not have this sacred space and time, they will, without realizing it, re-gress to an authoritarian style of leadership. Today congregational lead-ership, especially at the provincial level, must carry unprecedented bur-dens. For example, as a consequence of the inevitable contemporary "re-ligious- life chaos," congregational leadership must be involved in press-ing maintenance issues, such as the closing of houses because of the de-cline in membership and the development of new ministries, the pastoral care of religious who are confused by the chaos within and outside re-ligious life, and the finding of finances to cover health and retirement costs. At the same time they must be giving priority to the future of the congregation, its mission, new and creative responses. If congregational leadership is not ruthlessly careful, it will be exhausted with maintenance demands. Creativity space will be choked out. Third, because the organization exists to respond to the needs of a rapidly changing world, the communication about these needs and the creative responses to them must be fast, two-way, and accurate. The lead-ership team is concerned to get the right information at the right time and to pass it on to the people who need it, to get the message understood and acted upon. Fourth, the temptation to spend an excessive amount of time on analy-sis of the information being received must be resisted. Organizations can become so caught up in more and more analysis and information gather-ing that they become paralyzed. On the other hand, paralysis can also develop if organizations are consistently rushing into decision making without sufficient research and information. Creative risk takers become deenergized not only with excessive, introverted meetings and analysis, but also by having to interact with groups that constantly fail to listen to reality.5 In whatever way group paralysis occurs, we have a recipe for organizational suicide. Fifth, even the most creative leadership teams can develop middle-life weariness. They can lose their drive and enthusiasm and adopt a mechanistic leadership style; they fall victim to the deadly temptation to spend their time solving the problems of yesterday rather than anticipat-ing the challenges of tomorrow. Bureaucracy, red tape, and complacency are the symptoms of this mortal disease.6 Sixth, organizations that have become bureaucratic, inward-looking, or unresponsive to changing needs can only be refounded if their leadership is prepared to adopt the organic style. The resistance to change and to creative persons, however, could be so great that the pro- 3130 / Review for Religious, May-June 1991 cess of refounding is impossible. The leadership team is powerless. But the team should not lightly surrender to resistance---on the other hand, ,the real obstacles to refounding may well be within the leadership group itself. Seventh, every leadership team needs skills for interpreting what is happening within its own group and within the wider society it seeks to serve. If a team is unable to be honest and courageous enough to reflect on the strengths and weaknesses of its own interrelationships, it will re-main insensitive to what is taking place within the wider organizational culture.7 Organic Leadership Style and Religious Life Apostolic religious congregations exist to minister to the changing pastoral needs of people and cultures.8 An essential reason for their ex-istence is that they be bold in apostolic initiatives.9 This ministry de-mands an organic leadership style in congregational administrations. 10 The Ignatian discernment method of coming to decisions is a form of the organic leadership style. The organic style finds support in the approach of St. Paul to evangel-ization. While there must be respect for the unchanging values of the teaching of Jesus Christ, there must be an openness to the use of the di-verse girls of people in preaching the Good News: "Now Christ's body is yourselves, each of you with a part to play in the whole" (1 Co 12:27). Paul lists the girls in order of importance. After the apostles (and their successors) came prophets (v.28). The prophets, whose distinguishing qualities are spelled out by Paul in writing to the Galatians (5:22), are the imaginative and creative persons within the Church (and religious con-gregations). Their role is to challenge Gospel communities constantly to develop new ways to preach the Good News to the world of today. Paul assumes that leaders of Christian communities must allow authentic proph-ets and pastorally creative persons to emerge and function. There is nothing nonincarnational, stuffy, bureaucratic, or mecha-nistic about Paul's thinking. Achieving Organic Leadership: Practical Guidelines If religious leadership teams are to have an organic leadership style, they must: 1. Formulate a clear team vision of goals and strategies. If a team does not know what it is aiming for, it will be equally fuzzy about what it should be doing; personal and group energy will dissipate Participative Leadership / 361 on minutiae or nonessential issues. The forming of a vision of realistic goals and the strategies to achieve them is at first sight deceptively simple. The formulation of practical strategies, for example, demands precise thinking and forecasting as well as making commitments involving others; most superiors are not accus-tomed to viewing the process in this way. ~ 2. Be aware of differing forms of participative leadership. The participative approach means that all team members share in the decision-making process. They do this in various ways, for example: dis-cussion leads to consensus or a majority vote or after consultation of mem-bers or their free offer of advice, the team leader or a delegated member decides. The preference is the first option: full involvement in decision mak-ing through consensus. However, there must be flexibility. The group should learn what option is the most appropriate at a given time. For ex-ample, the urgency for decision and action may allow only the last op-tion, that is, a decision made by the one with the most authority. Deci-sion making through consensus normally takes considerable time. Canon law and congregational constitutions do prescribe that some matters be decided, for example, by the major superior with the consent or advice of other members of the leadership team. If lengthy or wide consultation or majority voting is made the unchanging rule, then decisions may never be made and the urgent apostolic needs are left unattended. The conse-quence is that an organic style of leadership is turned into an oppressive mechanistic one. Decision making through consensus needs to be carefully under-stood. By consensus is meant that all parties agree what the decision should be and feel that they have been thoroughly involved at all stages. However, if consensus decision making is pursued at all costs, that is, if it is made into a rigid ideology, then points of conflict and disagree-ment are forced underground. If these issues remain unattended to, then all kinds of unresolved negative feelings or hurts will haunt the group and threaten to split it apart. The same danger exists if the majority vot-ing option is pushed through too quickly, because then disagreements and differences of opinion also remain unresolved. Pseudoconsultation is to be ruthlessly avoided; this involves the il-lusion of participation without the substance. Decisions have already been made by leaders, but other team members are then "consulted to keep them happy." There is no intention of changing the original deci-sions. This leads to disillusionment, disaffection, and cynicism. 362 / Review for Religious, May-June 1991 I find that major superiors can unwittingly raise false expectations within their leadership teams (and within their province or congregation) simply by failing to specify the particular form of participation they ex-pect at a particular time. Sometimes the word "collegiality" is used interchangeably with "participative government," but this can also cause needless confusion. Strictly speaking, collegiality connotes a particular relationship between the college of bishops and the pope. The term can be applied to religious life only with extreme care. Collegiality has come to be synonymous with "participatory democracy," which assumes that in all decisions every member of a team o.r province must be fully acquainted with every detail and that decision making must be always according to the major-ity vote. 12 Collegial government in religious life, that is, where all mem-bers have equal rights in decision making by law, exists only at general and provincial chapters. 3. Adhere to subsidiarity. Whatever individuals or committees of councilors are able to do for themselves ought not to be removed from their competence and taken over by other people, for example, major superiors. Canon law or. the constitution will set out precisely those decisions that must be made by the major superior with the consent or consultation of the council. In other matters he or she can lawfully delegate authority to congregational team members. I find, however, that subsidiarity fails to work whenever team mem-bers are unsure precisely who has the delegated authority or authoriza-tion. Team members and the province or congregation as a whole must know who has the right to make decisions and takes responsibility for them. Secondly, when the major superior attempts to take back the author-ity without justification or when other team members try to interfere, un-necessary frustration occurs. Team members feel used, irrelevant, and deenergized as persons and leaders within the community. One practical consequence of adhering to the principle of subsidiarity is that great care must be taken to see that the agendas for congregational team meetings be carefully screened. No matter should come to team meetings that can and should be dealt with at lower levels. If this screen-ing does not take place, the team is back to the limitations of participa-tory- democracy procedures. They become bogged down by irrelevant mi-nutiae, and the critically important issues for team consideration become crowded out. Participative Leadership 4. Delegate maintenance tasks. Remember that the primary role of congregational leadership teams is to challenge their religious communities to face the realities of the fu-ture. They cannot even begin this task if they are constantly burdened at meetings with maintenance and personnel issues. This is not to deny the pastoral importance of such issues, but merely to highlight the key function of leadership teams. As far as possible, the maintenance requirements of congregations must be delegated to others. This will demand of leaders a ruthless self-discipline to prevent them from becoming smothered in maintenance prob-lems. Without such self-discipline there can be no congregational fu-ture. ~ 3 5. Be accountable. Every team member must be accountable for his or her performance to the group and through the majo.r superior and team to the whole prov-ince or congregation. But a warning: If delegation is working effectively, then the amount of material being made available to other members of the council or team for the sake of accountability should be controlled; otherwise they will again be swamped within a paper jungle. Leadership teams must be alert to the fact that they can easily be-come trapped in their own busyness so that they have no idea where they are going or what is really important, and end up experiencing rather than inventing the future. Busyness is apt to lull leaders into thinking that their decisions are relevant when in fact the opposite is the reality. 6. Understand and use power. Though power is a commonly used word, it is nonetheless frequently misunderstood. However, it is critically important to grasp its meaning and its various types because the failure to do so can frustrate the work of a congregational team's involvement in the refounding process. Power is the ability to influence the values and behavior of the or-ganizations or cultures in which we find ourselves. Structural power de-rives from the roles that we officially hold in an organization, for exam-ple, congregational leader or team member. Functional power derives from the skill we use within a group, for example, the skill of animation or coriamunication; personal power derives from our personality.14 Again recall that the primary task of a congregational team commit-ted to the refounding process is that of finding, empowering, and sup-porting the right people. On their own team and in the province or con-gregation they serve, these persons must be enabled tO create, not made 364 / Review for Religious, May-June 1991 to devise elaborate controls to make less creative or resilient persons do what they should be doing. This requires that the congregational team, first, use its functional and personal power to find the right people and empower them to act and, second, use its structural power to open up the congregational struc-tures to allow the creative persons to operate without unnecessary inter-ference from other sections of the leadership team or the congregation or province as a whole. In brief, a creative team allows for and fosters the "pastorally in-novative eccentric." This may even mean applying the axiom "The new belongs elsewhere," which I have described at length in a recent book. ~5 That is, through the application of structural power, the team establishes structures that permit the "innovative eccentrics" to act without having to be accountable to a large number of people for what they are doing. The leadership team assumes the initiative of explaining to others the na-ture and progress of the creative pastoral project, thus allowing the in-novative people to concentrate on their new apostolic ventures. 7. Foster team trust. Congregational leadership groups must learn to see themselves as teams, not as a set of individuals. On a team, members are aware of each other's strengths and weaknesses; they aim to act in a manner which uses their individual diversity to serve the group. The group needs to ask itself three questions if it is to assess the qual-ity of its teamwork: (1) Does the group have the necessary skills and struc-tures to work together cooperatively and effectively? (2) If the team has not the necessary skills, can it develop them or should it seek them from outsiders? (3) Does the group have the attitudes, values, and norms that foster the required skills and support the required structures? If members do not trust one another, they will communicate inadequately. They will hold back information, thus weakening the quality of the team's deci-sion making. Maybe such lack of trust comes from conflict or the fear of it. Yet conflict is unavoidable even on the best teams. Members should npt try to hide it, but should try to recognize its causes and develop methods of resolving it. Robert Bolton distinguishes between the emotional and the substantive dimensions of conflict. The former include anger, distrust, defensiveness, fear, and resentment. Substantive dimensions involve con-flicting needs, disagreements over policies and practices, and divergent views of roles and the uses of resources. These substantive issues can-not be resolved until the emotional aspects are faced up to; the team may Participative Leadership / 365 require an outside facilitator for this to take place. 16 Members need to realize that the primary concern of team building is not the individual needs of the group's members, but the welfare of the congregation and the Church it serves. Members can become so con° cerned to achieve collaboration and cohesion that these qualities become not a means but an end in themselves. The team style then changes from an organic to a mechanistic one, and a rigid conformity to rules of unity predominates. The creativity of individual team members is then stifled or crushed. This is what William G. Dyer means when he writes: "Crea-tivity is often at odds with the conditions that foster collaboration. It is possible to increase team work while inhibiting creativity, which seems to stem from the less fettered individual.''~7 8. Nurture group life humanly and spiritually. A task-oriented congregational team expends considerable energy. Unless individuals and the group have space and time to restore this en-ergy, problems develop: bickering, excessive tiredness, poor concentra-tion, and individual and group burnout. Organizational and leadership culture must, then, be cared for if ap-ostolic effectiveness is to be maintained and grow. The group can revi-talize its own energies in a variety of ways. The options chosen will de-pend on what the group enjoys doing. One team, for example, may en-joy a regular meal together well away from their place of meeting; an-other team may receive energy through open-ended discussion on par-ticular topics. A group that has fun together is more likely to be a group that can stay and work together.18 As a top priority the spiritual life of the group needs nurturing. When the members are unable to share in prayer their faith experiences, they will lack the inner freedom for honesty and openness. I have seen the energy of individuals and groups rise with extraordinary rapidity as a con-sequence of members sharing their reflections on scriptural passages. Shar-ing cannot be pushed; it grows under the power of the Holy Spirit as mem-bers become more comfortable with one another and with the presence o~ the Lord in their midst. 9. Be flexible with meeting styles. Meetings need variety. Formal meetings, namely, regular team gath-erings that have agendas in advance, are essential. But, since these gen-erally are not the occasions for inspiration and energy-creating interac-tion, from time to time there should be team meetings with no detailed and set agendas. At these informal meetings the group could benefit from 366 / Review for Religious, May-June 1991 a clear and simple process of critical self-reflection. Questions like the following could be used: How do you think the team is working together? Are our objectives being realized? Do the objectives need sharpening? Do individual members want to share the major concerns of their depart-ments? These gatherings become a mixture of sharing worries and suc-cesses, of.dreaming about the future of the province or congregation, of brainstorming about strategies. lO. Implement reality-testing sessions. A congregational team, like any human group, can lose touch with reality--for many reasons. For example, the group may become so anx-ious about the difficulties it faces in its leadership task that it uncon-sciously denies and represses much reality and so ignores it in its deci-sion making. To forestall such an eventuality, the team desperately needs regular reality-testing sessions: Are the usual staying-in-touch methods still working? Have they outlived their usefulness? Are they blocking the flow of information in and out of the group? Are members of the team continuing to listen to and communicate with one another? Have barri-ers developed between members? This can be a thoroughly uncomfort-able exercise, but without it much well-intentioned apostolic energy can dissipate. 19 Conclusion We read that the early Christian communities were "united, heart and soul; no one claimed private ownership of any possessions, as ev-erything they owned was held in common" (Ac 4:32). This aptly de-scribes what congregational leadership teams should strive to be like, plac-ing their possessions--their talents and their skills--at the service of the team and the congregation, making that effort even if it be painful. Such unity is achievable only if the efforts of the team members are earthed in the power of Christ's resurrection (see Ac 4:33). It is only through resurrection love that members can learn to find "joy in the truth., to make allowances, to trust, to hope, and to endure whatever comes" (1 Co 13:7). Then there will be an organic, flexible style of lead-ership within congregational teams, and it will be apostolically energiz-ing for all who experience it.2° NOTES ~ See G.A. Arbuckle, Out of Chaos: Refounding Religious Congregations (New York: Paulist Press, 1988), pp. 88-135, and Earthing the Gospel: An Inculturation Participative Leadership / 367 Handbook for the Pastoral Worker (London: Geoffrey Chapman; Maryknoll, N.Y.: Orbis Books, 1990), chap. 12. 2 See T. Burns and G.M. Stalker, The Management oflnnovation (Chicago: Quad-rangle Books), passim. 3 See C.R. Hickman and M.A. Silva, Creating Excellence: Managing Corporate Cul-ture (New York: New American Library, 1984), p. 191. 4 K. Albrecht, The Creative Corporation (Homewood, I11.: Dow Jones-Irwin, 1987), pp. 46f. 5 See G. Pinchot, lntrapreneuring (New York: Harper & Row, 1985), pp. 224f.; see also the helpful insights of I. Briggs Myers, Gifts Differing (Palo Alto, Calif.: Con-sulting Psychologists Press, 1980), pp. 69-75. 6 See P. Drucker, Innovation and Entrepreneurship: Practice and Principles (New York: Harper & Row, 1986), p. 149. 7 See E.H. Schein, Organizational Culture and Leadership: A Dynamic View (San Francisco: Jossey-Bass, 1987), pp. 137-147,270-296, and D. Graves, Corporate Cul-ture: Diagnosis and Change (New York: St. Martin's Press, 1986), pp. 120-144. 8 See J. O'Malley, "Priesthood, Ministry, and Religious Life: Some Historical and Historiographical Considerations," Theological Studies 49 (1988): 223-257. 9 See Congregations for Religious and Bishops, Directives for the Mutual Relations between Bishops and Religious in the Church (Sydney: St. Paul Publications, 1978), para. 12. 10 See comments on the New Code of Canon Law in G.A. Arb'uckle, Strategies for Growth in Religious Life (New York: Alba House, 1986), p. 137. i~ See G.A. Arbuckle, Out of Chaos, pp. 30-33, 105f. 12 See L. Schaller, The Change Agent: The Strategy of Innovative Leadership (Nash-ville: Abingdon Press, 1972), pp. 14, 152-154. ~3 See K. Albrecht, Successful Management by Objectives: An Action Manual (Engle-wood Cliffs, N.J.: Prentice-Hall, 1978), pp. 176f. ~4 Definitions and clarifications on power are provided by Jane Blaxland. See als6 " G.A. Arbuckle, Strategies for Growth in Religious Life (New York: Alba House, 1987), pp. 134-139. 15 See G.A. Arbuckle, Out of Chaos, pp. 112-135. 16 See R. Bolton People Skills (Brookvale: Simon & Schuster, 1987), p. 217; see also J.F. Benson, Working More Creatively with Groups (London: Tavistock, ! 987), pp. 130-145, l19f. 17 W.G. Dyer, Strategies for Managing Change (Reading, Mass.: Addison-Wesley, 1984), p. 176. 18 See J.F. Benson, Working More Creatively, pp. 184-186. 19 See the helpful insights of M.F. Kets de Vries and D. Miller, The Neurotic Or-ganization: Diagnosing and Changing Counterproductive Styles of Management (San Francisco: Jossey-Bass, 1985), pp. 15-45, 133-205; and E.H. Schein, Organizational Culture, pp. 185-208, 311-327. 2°I am grateful for the help of Jane Blaxland and Michael A. Mullins, S.M., in the preparation of this article. Mary, Woman for Peacemakers Patricia McCarthy, C.N.D. Sister Patricia McCarthy, C.N.D., may be addressed at Congregation of Notre Dame; 41 Cole Street; East Providence, Rhode Island 02914. Before much time in the field has elapsed, a worker for peace usually dis-covers, by need, the meaning behind Gandhi's claim that mute prayer was his greatest weapon. Fidelity to truth and perseverance in justice are fruits that can only be produced if prayer is the seed. Such prayer begins with a choice--a choice to respond to the call from God, a choice to take the first commandment seriously and to kneel before God. The choice is to hear and acknowledge the call to worship, to invest time, effort, and attention to this call. The choice is to be there listening day after day, to be there loving hour after hour, and to be there receiving love moment by moment. It is when we make that move from listening and loving to the realization of being loved that prayer becomes relationship. Out of this relationship, we no longer see ourselves as only workers for peace, we become united with Jesus Christ the one peace-maker. From union with his heart, we understand the work of peace to-day and embrace the call to share in it. If we have felt the call to enter into this prayer-love relationship with Christ, our first step is to turn to Mary. Our reasons for this are many. We come to Mary as to an intimate friend, we come asking to know her, to love her, and to realize her love for us. We come to Mary because she is the virgin Mother of God. We come to Mary because she was the most faithful disciple of Christ during her time on earth. We come to Mary because Christ gave her to us from the cross. We come to her be-cause we believe she is our loyal advocate from heaven. We come to Mary because she passionately offered herself to God for the sake of his 368 Mary, Woman for Peacemakers people at the Annunciation. God blessed and accepted that offering two thousand years ago, impregnated her with the seed of God so she could give birth in flesh and blood to Jesus. Finally, we come to Mary because she was faithfully present when Jesus abandoned himself to his Father. Mary was the Mother of God in Bethlehem when the Word of God became flesh to be among us; and Mary was the Mother of God on Calvary when the Word of God surren-dered his flesh to redeem us. Mary was mother and companion to the Son of Peace while he walked this fragile earth. Let us ask her to accompany us as we journey toward peace. For the sake of clarity, let us consider three specific as-pects of our life with her: prayer, mission, and prophecy. Prayer Why Mary with regard to prayer? Devotion to Mary does not come out of some private practice covered with sentimentality. Devotion to Mary comes from the heart of the mysteries of redemption and salvation. From the time angels chose not to worship God and refused to ac-knowledge God as God, evil has existed. It entered into humanity through our ancestors who also chose a created good over the Creator. Along with the existence of sin, however, was the promise of redemp-tion. God never left us without hope even when we did not know enough to care. For years, God formed covenants with us and reformed them af-ter we broke them. God spoke to us to admonish us, to encourage us, to instruct us; God spoke through generations of holy men and women. And, finally, when the fullness of time had arrived God chose to speak through Jesus Christ. With the greate.st risk, God let this divine intervention wait upon the word of a virgin daughter of Israel. Mary. had been chosen and prepared, kept free of any remnant of our ancestral tendency to sin. She had been formed in the covenants of Yahweh, desirous of the coming of the Mes-siah. She had learned to kneel before Yahweh, to worship, to find her joy and hope in her God. Mary understood the angels who were beings of praise, and she knew there were also angels who had chosen differ-ently. She knew the history of her people, the faithful and the unfaith-ful. Her whole being grew in anticipation for Yahweh to come again. Mary's receptivity to the Word of God was the essence of her virginity. She became the virgin Mother of.God because she allowed the power of God to overshadow her. This is also our model for virginity: To understand the yes Mary said at the Annunciation, we have to see her clearly as virgin. Before we can 370 / Review for Religious, May-June 1991 say yes, we have to see ourselves just as clearly as virgins. Virginity is a reality today that is poorly understood at best. Virginity, in its narrow-est sense, can be applied to a person, male or female, who has not had sexual intercourse. The virginity of Mary calls us to far more than that. In her virginity, Mary gives us the model for our own. Virginity is receptivity and openness to God's working with us and through us. It is total surrender to the loved one, the abandonment of all defenses and re-serves in the presence of the beloved. It is the willingness to take on a destiny utterly contrary to the culture of the day. It is the commitment to accept the seed of God in order to give the life of Christ to the world. Once we accept the seed we are committed to nourish it. The child will grow and be born of us and we will be responsible for him from that mo-ment on. This is the grace of virginity we received with our baptism, the grace to open ourselves to Christ, the grace that we can choose to coop-erate with whether we are male or female, married or single, religious or lay. This is the grace of virginity that calls us to a passionate chas-tity. This is the grace of virginity that Mary embraced. Mary has also shown us the call to motherhood, the call to bring Christ into the world. To the beauty of virginity God offered mother-hood, an inconceivable reality that Mary freely assented to. With that sin-gle yes, the Savior and Redeemer of the world was conceived. As no one else ever could, Mary in the ecstasy of her surrendered virginity em-bodied the Word of God. "The one whom the universe cannot contain is contained within your womb." She gave flesh to the good news, she brought forth the Prince of Peace. We owe Mary love, because it is through her tha

Issue 52.1 of the Review for Religious, January/February 1993. ; rel i gious Christian Heritages and C0mempora~ Living JANUARY-FEBRUARY1993 ,,VOLUME52 ¯ NUMBERi 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 ¯ FAX: 314-535-0601 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 Washington, D.C. 20017. POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional mailing offices. SUBSCRIPTION RATES Single copy $5 includes surface mailing costs. One-year subscription $15 plus mailing costs. Two-year subscription $28 plus mailing costs. See inside back cover for more subscription information and mailing costs. ©1993 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 Joann Wolski Conn PhD Mary Margaret Johanning SSND Iris Anti Ledden SSND Edmundo Rodriguez SJ S~fin Sammon FMS Wendy Wright PhD Suzanne Zuercher OSB Christian Heritages and Contemporary Living JM',/UARY-FEBRUARY 1993 ¯ VOLUME 52 " NUMBER 1 contents 6 feature The Religious Life Futures Project: Executive Summary David J. Nygren CM and Miriam D. Ukeritis CSJ provide a summary of "The Future of Religious Orders in the United States" (FORUS), a comprehensive study of the opinions, beliefs, attitudes, and practices of men and women religious. 56 69 growing spiritually A Developmental View of Salesian Spirituality Joann Wolski Conn examines a process of self-knowledge through the lens of the lives of St. Francis de Sales and St. Jane de Chantal. The Cloistered Heart Nancy Shuman provides snapshots of her journey into a heart cloister for finding a union with God. discerning vocation 86 The Transfer and the RCIA: Process and Ritual 102 Kathleen Hughes RSCJ and Barbara Quinn RSCJ draw outlines of development from the RCIA process for the transfer of a religious from one community to another. Vocations among Teaching Brothers Eleace King IHM provides the encouraging results of the CARA study of vocations in teaching brothers communities. 2 Review for Religious 111 119 131 living religious life Internationality: Intentional or Accidental Catherine M. Harmer MMS focuses on the structural aspects necessary for a religious group to be intentionally international. Mission before Mission: God's Mission within Us A. Paul Dominic SJ develops the insight that the mission of individual Christians is one and the same as God's mission in themselves. Talents for Living in Community Melannie Svoboda SND proposes eight "lesser" gifts of personality and attitude which enable people to live more graciously with others. departments 4 Prisms 140 Canonical Counsel: New Communities 147 Book Reviews January-February 1993 3 prisms Anew year ushers in new life. Newspapers in every city vie for the picture of the first baby born in the early moments of a new year. Perhaps all of us need to image ourselves in that picture of a newborn and ask our-selves what kind of fresh life we seek in this year 1993. As we enter into this new gift of time, God's grace con-tinues to be a light to our mind and a strength to our will. In 1993, what light do we seek for our faith, and what strength do we need to live in closer union with our Lord? Review for Religious hopes to focus some light where it will be helpful by highlighting an article in each issue of this new volume. Our present issue is privileged to publish "The Religious Life Futures Project: Executive Summary." David J. Nygren CM and Miriam D. Ukeritis csJ have worked some three years on a major study of religious life and its future in the United States. By means of this arti-cle, they present in a concise and understandable form the conceptual background, methodological considera-tions, research findings, and major implications of their three-year study. Because this article attempts to provide easy entrance to the complete study shortly to be pub-lished in book form, it also gives our readers a ready ref-erence for use with future articles that will either critique assumptions and method or suggest further developments implied in this study. The importance of the study lies especially in the breadth and thoroughness of its col|ection of data, rep-resented in it~ six independent elements: a national survey, leadership studies, a study of caring people and one of visioning groups, individual interviews, and a final theo-logical/ historical monograph. There is no doubt about its timeliness gince the church is now looking forward to the Review for Religious ninth assembly (in 1994) of a worldwide synod of bishops. The theme of the synod is "The consecrated life and its role in the church and in the world." Since bishops, priests, lay people, and religious need to be involved in the preparation and the followup of this and every church synod, Review for Religious hopes to be a channel of grace by bringing to its readers clear informative articles as well as inspiring motivational ones for the ever richer living out of the spiritual heritages found in particular religious families such as the Benedictine or the Franciscan. It is especially crucial that members of the institutes of con-secrated life become active participants in the presynodal reflec-tion. As for the hierarchy, the apostolic pronuncio reminded the assembled bishops of the United States in November 1992 that every bishop has a special responsibility regarding consecrated religious life. Ultimately all active Catholics need to become involved because the church is as healthy as religious life is healthy. For if the Spirit's charismatic structuring of the church, represented in the ever fecund religious-life form, appears to be weakening or becoming attenuated, then the body of the church in all its members suffers. Such an interrelatedness is reflected in the Pauline principle about the Body of Christ, and church history provides the data of its reality. While special articles will highlight this synod preparation, Review for Religious through its usual wide variety of spiritual topics will continue to bring fresh understandings and applica-tions of spiritual legacies to our Christian life. We hope that our readers will find both light and strength for their spiritual growth in 1993 through the contributions of our many authors. I would like to draw your attention to a new name added to the listing of our Advisory Board members. Joann Wolski Conn, with her doctorate in theology, teaches in the Neumann College Graduate Program in Pastoral CounselinF and Spiritual Direction, a program which assists spiritual.directors to use four great tra-ditions (Franciscan, Ignatian, Carmelite, and Salesian) in their ministry. Her books, Women's Spirituality (1986) and Spirituality and Personal Maturity (1989), have been well received. In this very issue our readers will profit from her "Developmental View of Salesian Spirituality." We look forward t6 her contribution to our board discussions and decisions for the good health and progress of this journal. David LI Fleming SJ 37anuary-February 1993 5 DAVID J. NYGREN and MIRIAM D. UKERITIS The Religious Life Futures Project: Executive Summary feature In this Executive Summary we attempt to provide in as concise and understandable a form as possible the conceptual back-ground, methodological considerations, research findings, and major implications of the Religious Life Futures Project. VVe also recognize the range of interests and various needs of the many persons like yourself who bare expressed great interest in reading the results. With that in mind, the following description of the con-tents of the various sections may assist you in selecting the point at which you would prefer to begin your reading. Section I presents the purpose of this research project. Section H provides the theoretical perspective. This includes some background information on the concept of trans-formation as used in studying groups and organizations. It also David J. Nygren CM, an organizational psychologist, and Miriam D. Ukeritis csJ, a clinical psychologist, began work on this three-year study at Boston University in 1989 and completed it at De Paul University in Chicago in 1992. Nygren is now director of the Center for Applied Social Research and assistant professor of organizational psychology at De Paul University. Ukeritis is director of the Institute for Leadership of Religious Organizations at De Paul and a research associate in its Center for Applied Social Research. They may be addressed at De Paul University; Center for Applied Social Research; 2219 North Kenmore Avenue; Chicago, Illinois 60614. NOTE. This study in modified form was originally pub-lished in Origins 22, no. 15 (24 September 1992). 6 Review for Religious provides some information on the levels of change (social institution, congregational, and individual) considered in this project. Section III provides a description of each of the six research units and of the methodology for each of them and then offers summary find-ings. Results are presented in terms of the analysis described above. Section IV, "Conclusions: Shaping the Future, "presents the summary conclusions of the entire project. If you are interested in "bot-tom lines, "you may want to start your reading with this section. Some may wonder why we did not present this chapter first. When, in shar-ing our results with some groups, we began by presenting a summary of our findings, we were repeatedly asked, "Where/bow did you reach these conclusions?" Hence, in this executive summary, we begin at the begin-ning and work through to the conclusions. Subsequent publications of the results of this study will refer to these findings as The Future of Religious Orders in the United States (FO~U3). Table of Contents I. Introduction and Purpose .8. II. Theoretical Perspective . 9 A. The Concept of Transformation . 9 B. Levels of Change . 12 III. Research Units . 16 A. National Survey . 17 B. Leadership . 30 C. Visioning Groups . 35 D. Caring People . 38 E. Individual Interviews. . 40 E Theological/Historical Monograph .42 Conclusions: Shaping the Future .42 Acknowledgments . 51 References . 51 Bibliographical Notes . 52 January-February 1993 7 Nygren and Ukeritis ¯ Religious Life Futures Project I. Introduction and Purpose The 30 years since the Second Vatican Council have been turbu-lent ones for Roman Catholic religious orders in the United States. The average age of the members of many congregations has increased to 67 years, while the number of religious has decreased approximately 45% for brothers and sisters and 27% for religious priests. Sevei'al "traditional" works, have been called into question while other works and other definitions of mission have arisen. The understanding of ways of living the vows ha~ changed substantially within many congregations. The distinction between religious life and the "laity" has also decreased considerably, with many "lay people" now developing some type of formal associa-tion with religious congregations and many religious identifying more clearly with lay people. How can such phenomena, which apply in many congrega-tions and across the traditional distinctioris of religious life (con-templative, monastic, mendicant, and apostolic), be best understood? How do individual religious and congregations expe-rience and understand the changes that have taken place in reli-gious life? What do these changes portend for the future of religious life? And, most important, what changes must yet occur if religious life is to remain a vital gift to the church into the next millennium? These were the questions with which we began the Religious Life Futures Project in 1989. Our own congregations, the Vincentian Fathers and Brothers and the Sisters of St. Joseph of Carondelet, are but two of the hundreds of congregations that were seeking to transform their lives, ministries, and institutions. With the support of our respective congregations and with a gen-erous grant from Lilly Endowment, we designed a comprehensive study of religious orders in the United States. Basic Purpose of the Research Our purpose was to examine the changes that are occurring in the experience and the understanding of religious life. To accom-plish this end we embarked upon a project that would have as its outcomes: 1. identification of the norm~ative beliefs about religious life and how they will likely shape the future of religious life in this country. 2. building a national data base of all male and female religious 8 Review for Religious that includes current demographic data, membership informa-tion, existing and emerging structures, current member atti-tudes on multiple dimensions, and projections for the future. enabling the leadership of religious orders to identify the current paradigms of effective management of transformation, consol-idation, merging, or extinction. labeling the changes that must yet occur if religious life is to remain a vital social and theological gift to the church into the next millennium. In this summary we hope to indicate how the lives of 121,000 religious are reflected in the opinions of the more than 10,000 religious priests, sisters, and brothers who took time to share their ideas and beliefs with us through personal interviews, ques-tionnaires, workshops, and written communications. We worked from several assumptions: that only religious can describe their experience of faith as religious; that the sociological data we gath-ered would serve them in their own self-direction; that without significant change religious life in the United States will continue to decline an, d, more important, that those who most need the help of religious will not be cared for; and that the generosity and self-sacrifice still present in the lives of religious must be articulated for others if they are to consider following Jesus in this manner. The study sought the broadest possible input from leader-ship, membership, and those with unique perspectives to offer. These latter were persons identified by their peers as possessing vision about the future of religious life and/or possessing notable caring attributes. This summary combines all the results and shows what, after all these scientific undertakings, we believe will make a difference to individual religious, to the various congre-gations, and to their ministry. II. Theoretical Perspective A. Transformation "Transformation" is perhaps most familiar to Christians in Paul's call to "be transformed into Christ," but the dramatic change undergone by religious orders and organizations has expanded the meaning to include organizational considerations. In the organizational realm it refers to qualitative, discontinuous shifts in members' shared understandings of the organization, accompanied by changes in the organization's mission, strategy, January-February 1993 9 Nygren and Ukeritis ¯ Religious Life Futures Project and formal and informal structures. In contrast to simple and gradual changes, organizations undergoing tranoCormation come to understand themselves and their: .missioh very differently from their original understanding. Studies of transformation focus on one or another level at which .the change occurs: either the industry or the social insti-tution considered as a whole, or a particular organization, or a part of one (individual persons). In contrast, we investigated issues related to change in religious life on all three levels: Religious life as a whole (the social institution). This inves-tigation revealed that, while congregations may differ in their expression of religious life by virtue of gender or tradition (apostolic, monastic, mendicant, or contem-plative), all groups share broad-based beliefs, attitudes, and behaviors. ¯ The particular congregation (organization), namely, the 816 groups that participated in the survey. This survey investigated the shifting ways in which the groups expe-riencing transformation interpret a shared past, select value priorities, allocate resources, and assess mission opportunities. It also investigated the shifting metaphors and rituals which members use to express their beliefs and which draw them together with a shared sense of belonging. ¯ The individual (126,000 sisters, brothers, and priests). The study investigated the implications of transforma-tion for the individual members of religious congrega-tions. These three approaches enable a more complete understand-ing of how intercongregational, congregational, and individual experiences can affect each other and of how the various types of change can occur. A Model for the Process of Transformational Change Transformation usually begins with a crisis, an awareness that the understandings currently shared by the organization's mem-bers are no longer adequate. Several types of crisis may occur: performance may be poor, leadership transitions occur, some pow-erful subgroups' interests may no longer be served, management practices may no longer be successful, or, most typically, a major environmental shift may.confront the already existing interpretive schemes. The easiest response for the organization to take is to defend itself against the challenge and perhaps not to respond at 10 Review for Religious all. For transformation to begin, the experience of crisis must "unfreeze" the members' present understandings of the organi-zation by presenting a strong enough challenge to their validity. After unfreezing takes place or in conjunction with it, various individuals and groups begin developing alternative understand-ings. These lead to new types of action and most likely to changes in the structures of the organization. Moreover, the new types of actions that take place are likely to occur out-side the organization's traditional boundaries (for example, AT&T's work moved beyond telephones to include computers and other forms of communication as well); bound-aries are likely to break down. There is likely to be considerable conflict among the original and the developing interpretive schemes and the. subgroups espousing them. Groups that hold one particular new perspective, for example, are likely to find themselves in conflict with indi-viduals or groups that espouse the original perspective or a different new one. The conflict may take various forms: one perspective may clearly dominate various other perspectives and may stand aloof from them, or leaders may acknowledge the potential value of, and .thus encourage, interac-tion between several different perspectives. Leaders can have a strong impact on the outcome of the con-flict between perspectives. If they support only one perspective, they are likely to decrease the creativity of the transformational process and the active involvement of members whose perspectives are not taken into account. If they "separate out" the different perspectives, they are likely to perpetuate splits between the groups. If they enable conflicting perspectives to interact with each other, they will increase the chances of paradoxical trans-formations, of new and creative shared understandings that emerge from the interaction of the competing perspectives. The process of transformation is not affect-free. Rather, it is often paralyzing and disorienting and is experienced as a sequence In contrast to simple and gradual changes, organizations undergoing transformation come to understand themselves and their mission very differently from their original understanding. ~anuary-February 1993 11 Nygren and Ukeritis ¯ Religious Life Futures Project of deaths and rebirths. Initially, various members' primary feelings are likely to include shock, defensiveness, loss, and anger. Throughout the development of new interpretive schemes, mem-bers will experience both ambiguity and confusion, not only when it is unclear that any satisfactory new understanding is develop-ing, but also when there are multiple potential perspectives. The conflict among subgroups will create additional tension. If and when a new synthesis is reached that people experience as acceptable, there is likely to be a sense of rightness and satisfac-tion, at least among members whose perspectives have been incor-porated. Summary Application of the Conceptual Model In this study we assume that religious life, congregations, and religious priests, brothers, and sisters are in the midst of a trans-formational process and that the new understandings of religious life held by significant numbers of members have not yet been fully developed. We also assume that the environmental change that most stimulated the transformation process was the new understandings of the church proclaimed during Vatican II and incorporated shortly afterward in documents directing religious congregations to begin the analysis and revision of their basic principles and practices. Presently, diverse, sometimes contradictory understandings of religious life have been developed among groups of religious. In addition, environmental forces that strongly support the devel-opment of particular understandings are present (for example, among the hierarchy and in various segments of the laity). How can the process to this point be best understood? What will hap-pen next in the transformational process? To what extent can leaders influence the transformation process? B. Levels of Change Change at the Level of the Social Institution The changes that have taken place generally in religious life have, of course, occurred in many different congregations. Schneiders's (1986) work describes a shared shift across many congregations--in the understanding of many of the components of religious life such as the vows and community. In addition, books suggesting that religious are meant to be "prophetic" or 12 Review for Religious "countercultural:' (for example, Woodward, 1987; Foley, 1988) are written to religi6us as a group, not to particular congrega-tions. Thus, the first level this study will consider is religious life as a shared entity across congregations. Shifts in understanding are frequently intertwined with shifts in structures, both formal and informal, and these structural shifts include not only new types of relationships and divisions among subgroups, but also the breakdown of formerly established orga-nizational boundaries. At the level of the universal church, Molinari and Gumpel (1987, p. 19) ask, "Is the consecrated way of life a structure in the church or a structure of the church?" The latter phrase implies only one structure of divine origin, namely the hierarchical one, while the former implies multiple divinely willed structures in the church. At the core of the dis-tinction is the degree to which the hierarchic structure governs the pneumatic components, the charismatic dimensions, of the church. Depending on the response to the question of one structure ¯ or many, structural diversity and change will occur in very dif-ferent ways. Many religious believe that their traditions repre-sent the pneumatic or charismatic dimension of the church that was evident in their founders and foundresses, and that these tra-ditions are better structured and controlled without the influence of the hierarchic structure. Areas for Investigation. In addition to the changes occurring within religious life in relation to the church, intercongregational structures have also been developing. We examined in a limited way intercongregatiofial changes such as mergers that are associ-ated with shifts in understanding or direction. What in particu-lar has happened to the boundaries separating religious from the diocesan clergy and from the laity? Change at the Level of lndividual Congregations Mthough some changes in understanding have been occur-ring across congregations in religious life as a "social institution," others have been occurring differently within different congre-gations. Moreover, many of the changes that have occurred across the board have been experienced by members of individual con-gregations as occurring within their own congregation more than in religious life as a whole. Thus, this study was concerned not only with changes in religious life generally, but also with changes occurring within specific congregations. .~anuary-Febrtmry 1993 13 Nygren and Ukeritis ¯ Religious Life Futures Project For example, Bartunek (1984) described how the under-standing of the educational mission in one women's congregation shifted from the mid 1960s to the late 1970s. At the beginning of the change process, education was viewed as synonymous with activities that took place in schools the congregation adminis-tered. By the late 1970s, however, the educational mission was seen primarily as "seeking justice with the heart of an educator," which might or might not take place in formal educational set-tings, let alone schools the congregation administered. Beres and Musser (1987) have described how during that same period another congregation broadened its mission from particular areas of service to a general philosophy of service, with priorities shift-ing from the works of the congregation to the works of the con-gregation's individual members. Within religious congregations Nygren (1988) found that both male and female religious are adapting their structures and categories of membership to their emerging self-understanding. In a survey of 740 leaders of religious congregations, he found that 70% of the female leaders indicate that they are adapting their membership to include the full or partial membership of lay people. Among female congregations 18% of the total sur-veyed expect to amalgamate with another congregation, province, or monastery to adapt to internal changes. Correspondingly, 25 % of the male leaders anticipate altering membership categories, and 12% of them expect to amalgamate with another entity to adapt to change. These anticipated or accomplished changes affect both the existing members and the organization's self-definition. In one congregation studied by Bartunek (1984), members' shifts in understanding were intertwined with the development of several cross-province groups and commissions. They were also intertwined with the breakdown of formerly established exter-nal boundaries. Many congregational members started working with groups that had been clearly outside the original boundaries of the congregation. These structural changes eventually resulted in a merger of the U.S. provinces of the congregation. Areas for Investigation. How broadly applicable are the types of changes described above? What types of structural changes are occurring? What effects.do these changes have on the develop-ment of new understandings? Next, what are the processes through which new under-standings have be~n occurring? The model articulated above sug- 14 Review for Religious gests that change typically includes an initial experience of crisis, accompanied by strong feelings such as sadness, anger, and defen-siveness and followed by the development of differing under-standings on the part of various organizational subgroups. Feeli.ngs and reactions also accompany this stage: ambiguity and confu-sion about the possible understandings as well as conflict between groups. The introduction of the new Council of Major Superiors of Women Religious, for instance, introduces legitimacy to a divergent opinion among religious leadership. When a new syn-thesis is reached, a sense of rightness occurs. If it fails to occur, more destructive dynamics may characterize the group's func-tioning. In addition, from which elements of the environment do members of a particular congregation receive messages or con-straints regarding appropriate (or publicly appropriate) self-under-standing? In particular, how do the hierarchical church and the laity have an impact? How do intercongregational groups and networks affect the development of understandings within the congregations that belong to these groups? Next, how has leadership been affecting the experienced changes in religious life? The role of leadership has been ana-lyzed !n detail for an understanding of how leaders contribute to the development or decline of organizations. Change at the Level of Individual Members of Congregations It is clear ~hat changes have not left individual members untouched. For example, Ebaugh (1977) showed that the changes had strong effects on why members of women's religious con-gregations left the congregation. Others have indicated that one of the typical effects of a transformational process is an increase in the stress level of individual members. This is due to the ambi-guity that accompanies the change and to conflict between sub-groups. There should be more to the experience of individual reli-gious, however, than difficult feelings. Bartunek and Ringuest (1987) found that members of a particular congregation whose work took them across the congregation's original boundaries during the early 1970s, and who remained in their congregation, eventually came to perceive themselves as more influential in the congregation than did members who continued to carry out tra-ditional works. January-February 1993 15 Nygren and Ukeritis ¯ Religious Life Futures Project Thus, we are concerned not only with the change taking place on the congregational and intercongregational level, but also with the way various members of religious orders and particular sub-groups are experiencing the change. In addition, the differences between the experience of men and women religious may be rel-evant. We address two questions regarding this experience. Areas for Investigation. What has the experience of change been like for individual members of congregations? The model we have presented proposes that individual members of congrega-tions should experience a wide range of feelings during the change process. The departure of such a large percentage of religious has also had an impact on those who remain. Those who con-tinue to live the vocation to religious life surely have a unique perspective on their role and are rooted in a spirituality that sus-tains them. With this frame of transformation, then, we designed a .comprehensive assessment that could give us some measure of how change is occurring and affecting religious life at the level of the social institution, congregations, and individuals. III. Research Units The design of the Religious Life Futures Project contained six independent studies. They are described below. Figure 1 depicts the six research units, and a brief description of each unit follows. Figure 1 Religious Life Futures Project Research Units Hist/Theol Monograph Leadership S~udies Interview Survey Caring People Study Visioning Groups 16 Review for Religious The National Survey was a comprehensive questionnaire asking 9,999 religious sisters, brothers, and priests to express their beliefs and opinions about spirituality, motivation, services they provide, issues they consider to be negative or positive influences on the future of religious life, and various other matters of religious life in general and their orders in particular. The Leadership Studies were based on the recognition that leadership is a key factor in sustaining the life of any group. Investigations of leaders' views, of members' perceptions of their leaders, and of the competencies required ~or"~utstanding leadership were pursued in this research unit. The Caring People and Visioning Groups units of our project were constructed on the reason-able assumption that these subgroups could offer distinct perspectives. The caring people were identified by virtue of their exemplary car-ing for others, and participants, in the visioning-groups unit con-sisted of people nominated in virtue of their hopeful, positive, and compelling vision concerning the future of religious life. Individual Interviews, using a standard protocol, were pursued with persons identified as particularly knowledgeable about reli-gious life. These interviews probed for the interviewees' under-standings of the nature and purpose of religious life, of the challenges facing women and men religious at this time, and of the qualities required for leadership in the future. The Theological/Historical Monograph was commissioned to be written by Elizabeth Johnson CSJ, PhD, with a historical postscript by John W. Padberg SJ, PhD. Their material wi!l add perspective to the wealth of information collected, analyzed, and evaluated. The Religious Life Futures Project contained six independent studies. A. The National Survey Purpose and Method The purpose of the National Survey was to obtain informa-tion about members' attitudes and practices regarding religious life. Questions ranged from general demographics to patterns and attitudes about living arrangements and job satisfaction. The sur-vey also sought information regarding attitudes toward vows, var-ious aspects of religious life, spiritual growth, and future plans. .~anuary-Felrruary 1993 17 Nyffren and Ukeritis ¯ Religious Life Futures Project Early in 1990 each major superior in the United States was contacted by letter with a request for a list of the names and addresses of their members. From the more than 121,000 names received, a stratified random-sample design selected the partici-pants for the survey. This random sample was stratified to ensure statistically valid comparisons according to tradition (apostolic, contemplative, mendicant, monastic) and vocation (sisters, broth-ers, religious priests). The 335-item questionnaire was mailed in October 1990 to the 9,999 religious priests, brothers, and sisters selected in this manner. With postcard and phone follow-ups, an overall response of 77.4% (7,736 responses) was obtained. The data base used for reporting results consists of 6,359 usable surveys. In the data anal-ysis, the responses were weighted to reflect population proportions of sisters, brothers, and religious priests and of apostolic, mendi-cant, monastic, and contemplative groups. All data were analyzed according to age groups that would reflect developmental stages (ages 19-45, 46-60, 61-73, 74-96). Data Analysis and Results The questions throughout the survey represented a broad range of topic categories. Initial principal-components factor anal-yses were conducted on a select number of the items in the sur-vey. Separate factor analyses were conducted for vocation (sister, brother, priest), tradition (apostolic, mendicant, contemplative, and monastic), and age group (19-45, 46-60, 61-73, and 74-96). The results of these analyses, presented in terms of level of analysis and grouped in meaningful clusters, appear in Table 1. As indicated, four major clusters of factors emerged on the level of the Social Institution: structures, innovations, restraints, and cred-ibility. The clusters of factors are listed on the chart and will be defined and discussed below; summary findings, too, will be pre-sented on the following pages. Social Institution: Structures The National Survey factors related to Structures include role clarity, permanent commitment, external authority, systemic change, and hierarchical alliance. Because of the significance of role-clarity findings in this study, we present an extended discus-sion of this issue and then a summary of the other factors. 18 Review for Religious Categorization of Factors Derived from the Religious Life Futures Project Table 1 Social Institution Congregation Individual STRUCTURES Role Clarity Permanent Commitment External Authority Systemic Change Hierarchical Alliance INNOVATIONS Diversity Expanding Lay Roles Greater Inclusion RESTRAINTS Cultural Threats CREDIBILITY Commitment to the Poor Anomie LEADERSHIP ' Spiritual Intensity Charisma/Individual Consideration Intellectual Stimulation/ Inspirational Laissez-Faire Active Management by Exception Contingent Reward DYNAMICS Community Living Involvement Influence Ongoing Development GUIDANCE Procedural Clarity Effects of Renewal Support of Sponsored Institutions SPIRITUALITY Oneness with God Intensified Spirituality Structured Prayer BELONGING Congregational Commitment Affiliation Intention to Remain ACTION Faithfulness to Vows Works of Mercy Role Clarity. Role clarity for religious is defined as "the indi-vidual's perceived level of understanding regarding his or her pur-pose and function within the current structure of the church." On this measure 55% of the sisters reported high role clarity, along with 65% of the brothers and 68% of the priests. More than 30% of the women reported low role clarity, indicating a lack of understanding or clarity regarding their role in the church today. The discussion of leadership issues related to the National Survey may be found in the section which fbcuses exclusively on this topic. ffanuary-Felr~utry 1993 19 Nygren and Ukeritis ¯ Religious Life Futures Projea Considering the data by tradition, we find 77% of the con-templatives and 64% of the monastics reporting high role clarity while only 59% of the apostolic and mendicant religious indi-cated they have a clear understanding of their role. Role clarity may be proportionately greater in the future, for, while only 52% of the youngest members reported high role clarity, 71% of the oldest did so. This finding parallels research that finds in many professions greater role clarity among those who have been in the profession for a longer time. Interestingly, the more highly educated members of religious congregations experience lower role clarity as religious. In terms of the fields of study, religious in the more applied disciplines such as business, education, and health care were less clear about their role as religious in the church than religious whose training is in the more theoretical disciplines such as theology, the human-ities, and the social sciences. The role demands of health-care providers or educators may present pressures that replace or com-pete with, rather than complement, the current role of religious in the church. Other research has demonstrated that ambiguity regarding role can, in general, lead to anxiety, reduced ability to meet role requirements, decreased ministerial satisfaction, lower trust and self-confidence, increased sense of futility, and greater propen-sity to leave a religious order. The lack of role clarity that a high percentage of religious experience may contribute to still more decline in the numbers of religious. There may also be some con-nection between the equal number of women and men entering religious life now (in contrast to women's former, three-times-greater number) and the greater number of women now experi-encing low role clarity. Taken together, this data signals the essential need for role clarity if religious orders in the United States are to be revitalized. Permanent Commitment. In responding to questions related to the normativeness of a lifelong commitment for religious life, all groups (considered by vocation, by tradition, and by age) reg-istered barely moderate agreement. On a scale wher~ 1 repre-sents "strongly disagree," 3 represents "neither agree nor disagree," and 5 represents "strongly agree," the group means ran between 3.1 and 3.5 on the matter of their agreeme.nt that permanent commitment is the norm. External Authority. All respondents tended to disagree that 20 Review for Religious reliance on external authority would influence the future of reli-gious life favorably. There was a general rejection of seeking input regarding thought, opinion, or behavior from outside sources such as church or group authority, indicated by the fact that, on the five-point scale described above, means for all groups were between 2.5 and 3.1. Systemic Change. Sisters, brothers, and religious priests experienced little connection between their work for sys-temic change (defined as "efforts to influence the social and political struc-tures which tend to discriminate against disadvantaged persons") and their per-sonal and spiritual fulfilhnent. All means were greater than 3.0 and less than 3.4. This did not change when considered by age groups or tradition. Hierarchical Alliance. The cluster of items that reflect a positive relationship between the hierarchy and religious or a positive attitude regarding the church's hierarchy and magiste-rial authority was not typically rated highly by religious. The more highly educated members of religious congregations experience lower role clarity as religious. Social Institution: Innovations The National Survey included items measuring participants' responses to trends in religious life that introduce greater diver-sity into community living. Items inquired about the conscious inclusion of persons who have declared their homosexual orien-tation, about the comfort level of minority-group members as perceived by members-at-large, and about the impact of includ-ing lay associate members. Admitting Homosexual Persons. Survey participants were asked to respond to this statement: "Declaring a homosexual orientation would not exclude an individual from being admitted to my con-gregation." Sixty-four percent (64%) of all respondents indicated either agreement with the statement or uncertainty. Thirty-six percent (36%) disagreed. Considering the data by vocation, only 16% of sisters agreed with the statement, and nearly 50% expressed uncertainty. This was significantly different from the responses of religious priests and brothers. Agreement of religious priests registered at 43 %, January-February 1993 21 Nygren and Ukeritis ¯ Religious Life Futures Project with 22% uncertain. Thirty-five percent (35%) of the brothers agreed, with 25% uncertain. Among the four traditions, 53% of contemplatives indicated disagreement, im:plying the least expectation that persons declar-ing a homosexual orientation would be admitted to their con-gregations. "Agree," "uncertain," and "disagree" percentages were rather evenly split among the other traditions. Among monastics the greatest percentage (39%) agreed. Thirty-eight percent (38%) of the members of apostolic groups (again the greatest percentage) indicated uncertainty regarding admission of candidates with a known homosexual orientation. Considering the data by age, 45% of the members under 45 expressed their belief that a person with a homosexual orientation would be admitted to their congregation. Forty-three percent (43 %) of the oldest age group felt that homosexual persons would not be admitted, and 46% of the same age group expressed their uncertainty. Members of Minority Groups. When asked to respond to this statement, "Members of minority groups may feel uneasy in my congregation," the sentiment among religious in general is fairly well split: 36% agree; 22% are uncertain, and 42% disagree. This response pattern reflected the response pattern of the sisters, the brothers, and the religious priests considered separately and also of the apostolic, the mendicant, and the monastic religious con-sidered separately. But 52 % of contemplatives disagreed with the statement, while 27% agreed. Analysis by age reveals the greatest differences. Fifty-two per-cent (52 %) of the youngest group and 44% of the next age group (46-60 years) indicated their belief that members of minority groups would feel uneasy. In contrast, half of the 61-to-73 age group and 53% of the oldest group did not believe minority-group members would feel uneasy in their orders. At present, less than 10% of the members of religious orders in the United States are members of minority groups even though, in the near future, 50% of the U.S. Catholic population will be Hispanic. The real-ity of multiculturalism must be addressed by religious orders. Lay Associates. In response to this statement, "Inclusion of lay associates as members of my congregation may undermine what it means to be a member of my congregation," only 16% of the respondents agreed; 65% clearly disagreed. Lay associates, includ-ing members of the opposite sex and married couples, appear to 22 Review for Religious have widespread acceptance among religious. In general, religious reported little concern about having lay associates as members of their congregation and about the effect their presence may have on the meaning of membership in it. Other Factors. When asked to rate the impact that expanded lay roles in church ministry, feminist thought, the ordination of women, and the inclusion of married persons would have on reli-gious communities, respondents of all groups consistently indi-cated their belief that these situations and possibilities would have little effect if any. Social Institution: Restraints Respondents were invited to rate (on a five-point Likert scale where 1 represents "not at all" and 5 represents "extremely") aspects of contemporary American culture such as capitalism, technology, and affluence in terms of their potential threat to the future of religious life. Data analysis by age and tradition shows that religious view them as minimal threats. Considering the data by vocation, sisters indicated a greater (but not high) concern regarding the impact of cultural realities than did brothers and religious priests. Social Institution: Credibility The "credibility" cluster consisted in working with the poor and anomie. Commitment to the Poor. To measure a member's stated com-mitment to work personally with the poor, survey participants were asked to respond to this statement: "Although there is in.creasing talk about working with the poor, I feel little commit-ment to that." Mean scores for all vocations, traditions, and age groups did not exceed 3.5. (Sisters, members of apostolic groups, and religious in the 19-45 age group yielded the highest means in their groupings.) Thus, members of congregations express little commitment to participate in an activity which has increasingly become a value espoused by many congregations and, quite explic-itly, by the church. These findings suggest that the greatest commitment to work with the poor would be found in a young sister in an apostolic congregation. This group currently shows the least tendency to increase in size. Anomie, defined as a state in which normative standards of January-Felrruary 1993 23 Nygren and Ukeritis ¯ Reli~ous Life Futures Project conduct and belief are weak or lacking, is characterized by dis-orientation, anxiety, and isolation. Loss of conviction about the vows, lack of clarity about the role of religious, reactance to authority, lack of a corporate mission and ministry, and disillu-sionment with leadership pose significant threats to the future of religious life. The mean scores for all groups were greater than 3.5. These concerns increased with age. Congregational Level." Leadership The National Survey used specifically designed items related to qualities of spiritual leadership along with Bass's leadership scale to assess members' perceptions of their leaders. So that all leadership studies may be reported together, these findings are incorporated into Section III B, Leadership. Congregational Level." Dynamics The National Survey .also measured several factors affecting community living, including involvement, influence, and satis-faction with opportunities for ongoing development. Involvement and Influence. Involvement is defined as "the expe-rience of having, and the desire to be engaged in, activities related to the life of one's congregation"; influence, as "the experience of having and the desire to have some impact regarding the deci-sions and future of one's congregation." On a scale where 1 rep-resents "strongly disagree" and 5 represents "strongly agree," agreement regarding involvement in congregational activities was high (ranging from 3.9 to 4.0.), with nearly the same means across the three vocations (sister, brother, religious priest). Levels of perceived influence wei-e significantly lower, with means ranging from 3.2 to 3.0. Vv-hen the factors of involvement and influence were considered by tradition, the range was the same. Considering the data by age, interesting patterns surfaced. The youngest group had the lowest mean for influence and the highest mean for involvement. The 74-96 age group, in contrast to the 19-45 group, had the highest mean for influence and the lowest for involvement. A consistent pattern did emerge: The members' perceived or desired level of influence in their congregation is consistently lower than their experience or desire of involvement in it. This raises serious questions that touch on group-commitment and ownership issues. 24 Review for Religious Ongoing Development. Respondents' satisfaction with oppor-tunities for ongoing development through education and forma-tion, rated on a scale of 1 ("very dissatisfied") to 5 ("very satisfied"), averaged about 4.0. In general, the high levels of sat-isfaction and the high expectations that possibly accompany that satisfaction may encounter significant frustrations or difficult choices when, as is likely in most congregations, they encounter decliriing revenue and personnel. Congregational Level: Guidance The National Survey also investigated the degree to which a congregation's policies and structures promote the effective func-tioning of the group. Procedural clarity, effects of the renewal process, and members' willingness to support sponsored institu-tions are the focal points for addressing this question. Procedural Clarity. Analyzed by vocation, tradition, and age, religious indicated a moderate level of satisfaction with the clar-ity of their congregation's policies, and procedures. The group means ranged from 3.5 to 3.9. With the scale ranging from 1 ("strongly disagree") to 5 ("strongly agree"), it is fair to say that members do not experience an.overwhelming sense of clarity con-cerning their congregation's policies and procedures. Effects of Renewal, Thirty years ago the Second Vatican Council directed religious orders to examine their structures and update themselves. A return to the spirit of the founder was identified as a critical part of this renewal process. Members' assessments of their congregation's efforts and success in remaining faithful to the founding charism or in maintaining the prophetic character of religious life reflect once again only a moderate level of agree-ment. Across age groups the highest rating (the mean was 3.8) reflected the assessment of the 61-to-73-year-olds. Significantly, this was the group that provided most of the leadership during the past 30 years. The youngest group expressed the lowest satisfac-tion. There were no differences between the various traditions in their ratings of the effectiveness of renewal efforts. Support of Sponsored Institutions. In an effort to assess the com-mitment of members to their congregation's institutional com-mitments, respondents were asked to indicate their willingness to work in an institution sponsored by their congregation and their willingness to live in such an institution. Overall, 93% of the religious responding to the survey January-February 1993 25 Nygren and Ukeritis ¯ Religious Life Futures Project answered yes regarding their willingness to work there. This rep-resents 94% of the religious priests and brothers and 92% of the sisters who responded. A smaller but still sizable percentage (88%) indicated their willingness to live at an institution sponsored by the congregation; this figure represents 84% of the sisters, 91% of the brothers, and 92% of the priests. ~'hese results present the opportunity to leaders, congrega-tional planners, and institutional decision makers to consider the availability and willingness of members of religious organizations and to direct their efforts toward a corporate mission. The empha-si~ on individual ministries that has evolved in recent years may now be shifting or open to reconsideration by members. Individual Level: Spirituality Spirituality was considered in terms of the experience of a sense of oneness or harmony with God, the degree of increased spiritual intensity, and the value of structured prayer to personal and spiritual fulfillment. Oneness with God. M1 religious report a moderately high level of agreement on a five-point Likert-type scale (1 represents "not at all" and 5 represents "frequently if not always") to questions assessing a sense of oneness with God. Sisters and contempla-tives score highest. Not surprisingly, this sense appears to deepen with age insofar as mean scores for age groups increased as age increased. Intensified Spirituality. The survey also measured changes in spirituality in terms of the degree to which respondents reported finding greater value in religious life and having deeper belief in Jesus Christ and deeper appreciation of the value of prayer since the time of their first profession of vows. While sisters, contemplatives, and members of the 74-96 age group reported the greatest levels of intensified spirituality, the other groups reflected high levels. StTv~ctnred Prayer. The degree to which structured prayer ex~)e-riences such as common prayer, an annual retreat, confession, and devotion to Mary were reported to be a source of spiritual and personal fulfillment was also measured on a five-point scale. Considered by vocation (si~ters, brothers, priests), all resporidents registered agreement beyond a level of 4. I. Consistent with their tradition, contemplatives had the highest mean of the tradition groupings in reporting structured prayer to be a very valuable 26 Review for Religious contributor. The experience of structured prayer as spiritually and personally fulfilling increased with age. Individual Level'. Belonging The National Survey measured individuals' commitment to their congregation as well as affiliation and the intention to remain. Commitment to Congregation. All traditions, vocations, and age groups reported moderately high to very high levels of congre-gational commitment. Not surpris-ingly, levels of agreement steadily increased with the respondents' ages. Affiliation. As was the case for commitment to the congregation, all groups (vocation, tradition, and age) were strong in their agreement with items indicative of high affiliation. Sisters, contemplatives, and members of the oldest age group had the high-est means in their respective cate-gories. Intention to Remain. Members of all groups (considered by age, voca-tion, and tradition) expressed--at or beyond the 4.2 level on the five-point "strongly disagree/strongly agree" scale--agreement with items related to their intention to remain in their congregation. This high degree of durability may be viewed both as cause for celebration and as cause for concern. Religious women report chastity as most meaningful and least difficult, while men report chastity as most difficult and least meaningful. Individual Levek Actions The National Survey also measured respondents' manifesta-tion of belief through their fidelity to vows and works of mercy. Faithfulness to Vows. Self-ratings regarding faithfulness to their vows of poverty, chastity, and obedience, when analyzed by voca-tion, tradition, and age, ranged between 3.7 and 4.1. Because the purpose of this study was not to delve into the details of behav-iors of religious women and men as they relate to observance of their vows, the research asked only for individual self-reports of fidelity to each vow. Of greater concern in this investigation were those individual that were related to persons who do or do not perceive themselves as faithful. January-February 1993 27 Nyg~ren and Ukeritis ¯ Religious Life Futures Project Regarding practice of the vows, the researchers learned that religious women report chastity as most meaningful and least dif-ficult, while men report chastity as most difficult and least mean-ingful. In a ranking of difficulty, obedience emerges as more difficult for women than for men. Works of Mercy. The belief that direct action to help the sick or poor made a somewhat valuable contribution to their spiritual and personal fulfillment was registered most strongly by religious priests and sisters. Considering the data by tradition, members of the mendicant and apostolic groups reported that their practice of the works of mercy was somewhat valuable to their personal and spiritual fulfillment. Monastic religious experienced such works as less valuable, and contemplatives, perhaps as a function of their lifestyle, experienced them as least helpful. Factor Conclusions: Social Institution The social institution of religious life in the United States continues to reflect the dynamics of an organization in signifi-cant transition. The lack of role clarity for a large percentage of religious and the ambivalence regarding permanent commitment to the classic vows leave the social institution vulnerable to innu-merable other social and cultural forces. The results would indi-cate that the population of religious in general is moving toward a much more permeable system of membership, commitment, autonomy, and inclusion. While on the one hand this reinforces innovation that includes diversity and broadened assumptions about religious life, the research also indicates that religious do not see how clearly they are influenced by cultural assimilation. Likewise, the credibility of many religious may be lessened in the eyes of those they serve and in the society in which they func-tion because of the discrepancies between their espoused values and their practice. By their own admission, religious see indif-ference and a lack of passion to be a major threat to themselves as persons and to religious life overall in relation to other social sys-tems in society. Factor Conclusions: Congregation Leadership is a critical force for the clarification of the role identity of religious in the United States. Within congregations, 2 8 Review for Religious particularly among women, there exists a fair degree of satisfac-tion with leadership. The hidden side of the satisfaction is that it may signal complaisance among members who at the same time find it difficult to influence the direction of the congregation. For many, the congregation lacks a coherent approach to col-lective action, particularly regarding sponsored institu-tions. In addition, the efforts at renewal have not met indi-vidual hopes. Community life continues to engage mem-bers, and they feel deeply committed to congregational life, willing to be more involved than they currently are, but also feel less influen-tial with leadership in the matter of setting the direction of the congregation. The high need for affiliation noted in the survey results may, in fact, stifle the creativity necessary to move groups into the future. Leadership is a critical force for the clarification of the role identity of religious in the United States. Factor Conclusions: Individual A facet of the research that addresses optimistically the lack of role clarity for many religious is the data that suggests how important spirituality and a vital relationship with God really are for many of them. Structured prayer, however varied the forms, continues to be a value. Individuals feel genuinely called by God to religious life and see an intensified spirituality as desirable. They are personally committed strongly to the community, they derive satisfaction from belonging, and most intend to remain in religious life. It is fair to say that the data indicates a stronger ecclesiology than Christology. Individuals emphasize participation in the life of the church and community as foundational to their spirituality. Their relationship to the person of Christ is less clearly drawn, perhaps because of the design of the study itself or maybe because of shifting language schemes to describe one's spirituality. What is clear from the research is that their spirituality will define their uniqueness in the church and their belonging will satisfy their affiliative needs. January-February 1993 29 Nygren and Ukeritis ¯ Religious Life Futures Project The data suggests also that, if religious experience difficulty, it has to do with the impact of the vows on their life and with their fidelity to the vows. The personal sacrifice that has been the foundation of the vowed life has found support in the effect it has had on the mission of the congregation and the church. Profound shifts have occurred in the interpretation of the vows and the willingness to live them. More fluid interpretations of poverty, obedience, and chastity are widely observed. In addition, some religious describe new vows--of ecology, for instance--as descriptive of the future. Personal understandings of religious life and the commitment required to live the life are very broad. This results in part from lack of role clarity and from the vast cultural shifts in American society that have had a significant influence on religious life. Most religious would see some return to normative behavior as neces-sary, but they are reluctant to do so if that means returning to the sect-like distinction of religious life of the past. B. Leadership The recognition and identification of leadership as a critical factor in the transformation of religious orders prompted the investigation of leadership from many perspectives. These included: 1. a series of regional gatherings attended by 192 leaders of religious congregations; 2. members'oat-large perceptions of their leaders through the National Survey; 3. a separate "Leadership-Competency Assessment of Leaders of Religious Orders" with personality psycholo-gist David McClelland PhD. One of the first issues to surface during the course of the Religious Life Futures Project was the urgency of selecting and training leaders who not only can manage the complexity of reli-gious life that is predicted to intensify during the next 10 years, but also can focus the attention of their communities on a vision that will unite individual efforts inspired by the mission of their founder or foundress. The most striking weakness among cur-rent leaders is their inability to formulate a strategy to achieve a purpose or mission. Also of concern was the increasingly widespread use of con- 30 Review for Religious sensual processes and team leadership. The findings indicate that, while potentially effective, such approaches can often lead to mediocre management, representing the least common denomi-nator within an organization. Uninformed implementation of consensual methods often paralyzes the visionary leader. Leadership Workshops At the Leadership Workshops the participants were asked to write, in the form of a letter to their members, their vision for the future of their congregation, of the people whom their congre-gation serves, and of religious life in general. A content analysis of these "letters" yielded four categories of leadership: Value-based leaders expressed a sense of direction for their con-gregations or themselves in terms of the conceptual and cultural aspects of religious life. They were able to give expression to their values, but were unable to ide.ntify strategies to actualize them. For example, the author of one letter expressed concern about the environment, but only vaguely proposed that the congregation become involved in recycling. A letter simply urging the eradi-cation of "oppressive structures" without any suggested imple-mentation illustrates another value stated without a strategy. Visionary leaders, on the other hand, expressed a sense of direc-tion in terms of the structural and organizational aspects of reli-gious. life. The articulation of a strategy to accomplish their vision marks the difference between visionary and value-based leaders. One of the letters, besides proposing a new form of community in which nonvowed members would participate in governance, named specific guidelines and thus coupled a vision with a strat-egy. Conflicted leaders were unable to address change and often expressed frustration, anger, sadness, and even despair. These feelings were frequently directed toward members of the con-gregations. One such leader wrote, "It seems to me that some of our religious are unconcerned. They seem to have lost the orig-inal enthusiasm for their religious calling. Life has become drudgery for them, and membership in our congregation is a bur-den. Nothing we do or try to do seems to change this picture, and it is of great concern to me." Incognizant leaders, those who are unconscious or unaware of major issues facing their orders, failed to address any of the con- January-Felrruary 1993 31 Nygren and Ukeritis ¯ Religious Life Futures Project cerns facing their congregations or the church. For example, one leader wrote, "There is no secular history/profane history; there is only sacred history. God is present in everything and in all. God journeys with us, with all people. God is the force, the life, the purpose behind everything and everyone." The researchers note that, while God is ultimately the means and the end of reli-gious life and leadership itself, incognizant leaders do not realize their role in enabling the action of God. From these workshops, the researchers concluded that there is often a gulf between the responsibilities of the office and the abilities some leaders bring to it. In many cases, leaders lack the necessary competencies or training to function effectively. Members' Perceptions of Leadership from the National Survey The National Survey measured members' perceptions of their leaders, using a measure of leaders' spiritual intensity and Bass's transformational and transactional leadership scales. The spiri-tual intensity of their leaders is rated highly by both men and wbmen. Both female and male religious expressed a slighdy higher degree of satisfaction with individual leaders than with leader-ship teams. Women were generally more satisfied with their lead-ership than men were. The survey measured the degree to which members viewed their leaders as transformational and transactional. Transforma-tional leaders provide vision and a sense of mission while instill-ing pride and gaining respect and trust. Transactional leaders focus on administrative and operational details. Typically, trans-actional leaders orient subordinates toward achieving goals by monitoring their performance, rewarding their accomplishments, and taking corrective action when necessary. Sometimes they abdicate responsibilities and avoid decision making. Both women and men tend to consider their leaders to be transformational people who embody charisma and individual consideration as well as intellectual stimulation and inspiration. On a scale where 1 represents "almost never" and 5 represents "frequently if not always," sisters' mean ratings of their leaders on charisma and intellectual stimulation were 3.67 and 3.57, respec-tively. Conversely, male religious consistently rate their leaders higher on transactional qualities, contingent reward (brothers' mean was 1.78; priests' mean was 1.70) and active management by exception (brothers' mean was 2.38; priests' mean was.2.26), than 32 Review.for Religious do female religious (contingent-reward mean was 1.62; manage-ment- by-exception mean was 2.06). The findings showed that, while spiritual intensity was the most frequently observed behavior of all outstanding leaders, charisma or individual consideration of members was the most significant predictor of satisfaction with an individual leader or a leadership team. Leadership Competency Study This research unit assessed systematically the competencies required for outstanding leadership. The model of competency assessment developed by McClelland and associates at McBer & Co. was employed. It began with the convening of a panel of experts to assist in identifying a criterion group of 24 present or former leaders of religious congregations regarded by their peers as "outstanding." Using the "Behavioral Event Interview" (BEI) method also devel-oped by McClelland, the research team interviewed this group of 12 women and 12 men. Similar interviews were conducted with a control group of 15 "typical" leaders (11 women and 4 men) matched with the criterion group for age, gender, tradition, size of congregation, and length of tenure. These interviews were then transcribed and coded by two separate raters for leadership competencies. Analysis of the data revealed that outstanding and typical lead-ers share certain "threshold competencies," including an ability to articulate the mission of their congregations, an inclination to act efficiently, basic conceptual and analytical skills, self-confi-dence, and avoidance of impulsive or emotional expression. These can be regarded as foundational competencies for leaders of reli-gious orders. Outstanding leaders, however, were found to differ from typ-ical leaders in several significant ways. For instance, outstanding leaders expressed, nearly three times as often as did typical lead-ers, a desire to perform tasks well or better than they had been performed in the past. They stated more than twice as often as typical leaders that they wanted to find new ways to achieve goals and to make things better for the people their order serves. Approximately 65% of the outstanding leaders mentioned taking initiative to deal with anticipated problems at least five times. Only 22 % of typical leaders referred that often to taking such actions. January-February 1993 33 Nygren and Ukeritis ¯ Religious Life Futures Project Outstanding male leaders are more likely to start projects dealing with problems anticipated in the coming years than are typical male leaders and female leaders in general. The study also found that outstanding leaders were signifi-cantly more likely than typical leaders to mention using their power to influence group decisions or behavior; to build consen-sus and team spirit by soliciting the views of others; to attempt to see issues from different perspectives; and to draw on divine assis-tance in their leadership roles. Conversely, typical leaders were more inclined than outstand-ing leaders to mention that they had threatened sanctions to control the behavior of subordinates; had acted out of formal authority, not by building consensus; and had involved themselves with the per-sonal problems of individual mem-bers as opposed to the problems of the entire congregation. Typical leaders seldom refer to God in their leadership activity. The study' also found differ-ences between outstanding men and outstanding women leaders. Outstanding men appeared more likely than outstanding wo~nen to have begun new projects; to have acted assertively; to have offered more opinion, s, particularly negative ones, to subordi-nates; to have developed the leadership capacity of others; and to have experienced the benefit of God's support. The outstanding women, on the other hand, appeared more likely to have focused on consensus building; to have pointed to the spiritual significance of events; and to have positive expecta-tions of others and of religious life in general. The leadership-competency assessment revealed that out-standing male leaders are more likely to start projects dealing with problems anticipated in the coming years than are typical male leaders and female leaders in general. Neither ?utstanding nor typical female leaders appear to initiate such projects. While all male leaders report more behavior that threatens members with termination of an assignment or with dismissal from a con-gregation than do female leaders, this is strikingly true of typical male leaders. Outstanding female leaders behave in this manner more frequently than their typical counterparts. This suggests the desirability of a moderate use of sanctions. 34 Review for Religious C. Visioning Groups Recognizing that various groups of members could offer distinct perspectives, the study was to include the views of persons who could provide specifically clear opinions regarding the future of religious orders. Individuals identified as future oriented yet rooted in their order's charism were invited to participate in one of four Visioning Groups. This research unit was conducted through a series of weekend gatherings. The aim was to learn about the personality characteristics and beliefs of the individu-als and to develop strategies and agendas that could implement the visionaries' images of the future of religious life. Their prospec-tive views would also be compared with those of both leaders and members-at-large of religious orders. Selection of Participants Subjects for the Visioning Groups were recruited through a nomination process that began with a letter sent to the major superiors of 550 randomly selected congregations. The superi-ors were asked to consult with their councils, similar groups of advisors, or members-at-large to nominate one member of their order to participate in a group experience. Criteria for selection asked that the nominee be a person of vision who is recognized for his or her ability to live the charism of the congregation in today's society and that the nominee be able to articulate a sense of hope and a belief in the future of religious life. A total of 92 religious-- 48 women and 44 men (12 brothers and 32 priests)--participated in the Visioning Groups' gatherings. "The Dilemma": Affiliation vs. Transformation One of the most significant findings of the Visioning Group workshops emerged from an exercise conducted during the course of each gathering. Participants were organized randomly into groups of three or four people and given the task of identifying those elements critical to the future of religious life. After a period of private reflection, participants were asked to gather in their assigned groups and share the results of their reflections. Each of these groups then joined another, resulting in groups of 6 to 8. They continued the conversation and were then asked to con-struct an image or metaphor that captured visually and graphically the components they considered essential to a future vision of religious life. The results of their work included such images as a January-February 1993 35 Nygren and Ukeritis ¯ Religious Life Futures Project kaleidoscope, a prism, a jazz band, a symphony orchestra, and the spiral of unitive consciousness. After all groups in a session had ~'eported and presented their images of the future of religious life, each person was asked to consider all the models and to stand near the one he or she found most compelling in terms of a future vision. Participants were asked to base their choice on their willingness to make a personal commitment and to devote their energy to realizing that future vision. This request invariably created a dilemma for the partici-pants. Preferring a model designed by another group produced in most individuals a sense of guilt, of betrayal and abandonment of the group with which they had worked to produce an image. This process replicated the dilemma which many members of congregations experience in wanting to be involved in actualizing a compelling vision of the future, but desiring also to maintain existing relational bonds. While this sense of loyalty or affilia-tion that inhibits change is not unique to religious groups, it does represent a critical factor in groups moving toward changing the future. Affiliation is generally stronger than vision. This tension is particularly important to consider in light of the National Survey's finding that members of religious orders experience a particularly high need for affiliation. This dynamic is an important challenge for religious leaders. Visioning Groups Conclusions: Social Institution Revitalized religious life, rooted in Jesus Christ and the gospel's values, will manifest that spirit in the world by challeng-ing systems that oppress others, by living in visible simplicity, and by renewing congregations' fidelity to their founding pur-pose. The visioning groups view authority as power that is shared among communities of equals. This perception, however, may level the traditional notions of the vow of obedience and bring more democratic ideals into the classical traditions of religious life. Viewing the global community as the locus of redemption, sisters, brothers, and religious priests will face alterations in prayer, expanding their language for a greater inclusivity. They will choose to share in the world's suffering and will shift away from the rigidity of regional and juridical thinking. Members of reli- 36 Review for Religious gious orders will express their relationship with Jesus in the con-text of belonging, in shared symbolic life, and possibly in a shift in primary language. The dominant language of religious life has shifted from theological constructs to social and psychological paradigms. Many religious no longer use sacramental or tran-scendental frames of reference to describe their experience of God. Multiculturalism as normative is desirable, but confronting the personal and systemic racism that marks our society and reli-gious orders could be the single greatest challenge in the area of membership. Conclusions: Congregation Religious congregations ought to provide opportunities for structural expressions of emerging forms of religious life. To do so, they will have to discern the contemporary expression of their founder's charism, redefine or reestablish boundaries for mem-bership and behavior, and confront the discrepancies between espoused and lived values. The images (discussed above) of a future vision of religious life that were constructed by small teams were efforts to isolate and highlight a particular manifestation of a charism, not as an end in itself but to show a possible direction for the congregation to move in. At present, such efforts to regain the founding spirit are often viewed by the majority of members as marginal. When those who may have the vision are pressured to conform to the group, revitalization may be undermined. Conclusions: Individual Individuals within religious orders will shift from an internal to a global focus. They will need to acquire new interpersonal skills and an ability to cope with moving from stability and secu-rity to change and risk that lead to a more clearly focused mission. Challenging a culture that has supported privatism and indi-vidualism, members of religious congregations will need to reex-amine nonnegotiables. Relinquishing many previously held tenets, they will respond to the call of serving absolute human need in the spirit of their founder. New members must demonstrate the maturity to live a life of sacrifice, must possess or acquire the skills for leadership posi- .~anuary-Fetrruary 1993 37 Nygren and Ukeritis ¯ Reh~ious Life Futures Project tions in global and church communities, and must be able to sus-tain intimate relationships in the context of a celibate commit-ment. Current members, too, who continue to belong to religious congregations will need these skills and qualities and must prepare to live in communities that require them. D. Caring People The Caring People unit studied the characteristics of persons identified by members of their congregations as "uniquely car-ing" or "unusually helpful, thoughtful, understanding, or caring persons." All selected subjects received mailed packets that included a cover letter, a six-picture story exercise (projective technique), the National Survey questionnaire, and a variety of open-ended and short-answer measures. Because traditional question-and-answer research does not easily permit the study of unconscious motives, open-ended (projective) techniques were used to study the motive structures of these persons. This approach was espe-cially important because much research about traits and behavior typically depends on self-reports which introduce the possibility of bias in the direction of socially acceptable responses. In other words, what might have been measured in other studies was the need for consistency of self-image, not necessarily the subject's willingness to go to the assistance of a needy person. By coding responses to some open-ended questions, we were able to con-struct a profile of caring people. Findings The Caring People study found that, in contrast to typical religious, religious who are perceived as unusually helpful, under-standing, and caring feel closer to and more trusting of God, who is seen as the source of healing and care. On projective measures, caring religious score higher in trust and lower in mistrust than typical sisters, brothers, and priests and tend to portray authority as benevolent. Caring religious con-nect divine assistance, in contrast to individual effort, with heal-ing experiences. They are less self-controlling and more spontaneously inclined to generosity. Caring people state that they often find the experience of contemplative prayer very valuable. They also demonstrate a 3 8 Review for Religious greater interpersonal involvement in caring experiences. Caring religious describe these relationships as growing and mutual and as containing a wider meaning or significance beyond the imme-diate relationship. Finally, these religious experience more joy in caring and more zest for living. This contrasts with typical religious, who describe caring for others in tension-reduction terms. That is, typical religious report their caring as a response to a need in themselves such as caring out of duty or as a repayment, or car-ing in response to special needs such as the illness, rejection, or trauma of other people. Presence of God This research suggests that, for caring religious, helping is not simply a transaction between two people. There is a third force in the relationship that .might most generally be called a "benevolent authority" or, more simply, God. The caring reli-gious stays in close touch with God and wants to share this behev-olent authority with others. When encountering a person in need, the goal of the caring religious is not primarily to relieve his or her suffering, but to create a three-way relationship in which Jesus and the gospel's values are deeply involved. Helpers of this type do not see themselves as agents in the process; at most they are partners with or assistants to the real source of helping. They do not feel ultimately responsible. For this reason and also because the helping is in itself joyous, caring religious do not as readily "burn out." This description also explains why caring religious who are so motivated are perceived to be helpful rather than manipulative. Because they so obviously believe that of themselves they can do nothing and because they want to establish a mutually rewarding i'elationship, caring religious are not perceived as egoistically threatening the self-esteem, interpersonal power, or indepen-dence of others. To the extent that responding to absolute human need is embraced anew as the ultimate mission of religious congrega-tions, the formation and development of this motive for religious life is clearly essential. Caring People Conclusions: Social Institution This part of the research effort assumes that a fundamental ffanuary-Felrruary 1993 39 Nygren and Ukeritis ¯ Religious Life Futures Project component of the role identity of religious is their call to care for others. It also assumes the motive of desire for oneness with God. Perhaps the future of religious life will be defined increas-ingly by these attributes or actions on behalf of others that medi-ate the presence of God. Caring religious live an operative Christology that is simultaneously immanent and transcendent. Conclusions: Congregation The Caring People study suggests that the heart of congre-gational life is the life of Jesus Christ in the gospel. The imme-diacy of the presence of the caring person to another is possible because of this effort to mediate God, whom they see as a benev-olent authority and the source of their action. Conclusions: Individual The focus of individual formation must be increasingly spir-itual. This research would indicate that those who learn to be authentically caring are inclined spontaneously to generosity, are trusting, and are aware that God acts in and through them. This level of freedom requires viewing God as a benevolent authority in whose name one acts as mediator. E. Individual Interviews Using a standard protocol developed for use in the Individual Interviews phase of the study, the researchers 15robed persons identified as particularly cognizant and understanding of religious life's nature and purpose and of the challenges now facing women and men religious and identified, too, as having the qualities required for leadership in the future. The purpose of this por-tion of the study was to verify the beliefs of members-at-large about the nature and purpose of religious life and its mission, about emerging forms and structures, and about future directions and to compare these beliefs with those surfacing in other forums. Conclusions: Social Institution Interviewees noted that the mission of Jesus will be the cen-tral focus and that the spirituality of congregations will be rooted 40 Review for Religious in their charism. Driven by pressing social and ecclesial needs, charity and justice will be the focus of mission and ministry, and most apostolic community life will be in proximity to the poor. Although a clear church identity will be maintained, the struc-tures of religious life will be based on mission rather than canons, and the unique charism of religious life will remain largely distinct from hierarchical functions. An inclusive atmosphere will be marked by multiculturalism, a clear inclusion of women and the feminine, and a genuine respect for diversity. Perhaps the most striking discrepancy in the portrait of the future of the social institution of religious life that emerges from the Visioning Groups, the National Survey, and the Individual Interviews involves commitment to the poor. The random sam-ple of members reveals at most a moderate commitment to par-ticipate in an activity which has become increasing!y a mission espoused by many religiou~ orders and quite explicitly by the church. Conclusions: Congregation Some of several changes in congregational living could strengthen the religious orders of the future. Specifically, inter-viewees indicate that religious community life will be marked increasingly by the intentionality of sha~ed values, purpose, and resources. Some congregations whose charisms are similar will merge, the number of apostolic groups will decrease, and many groups will become smaller. Because their members report greater clarity of focus and mission, membership in monastic orders may increase. The ranks of religious orders will be marked by older mem-bers, with few younger members and many second-career entrants. New congregations, though few, will contribute to the revital-ization of religious life. Religious congregations must examine the impact of what has often been an uncritical introduction of associational and affilia-tional forms of membership. This will entail a focus on the mean-ing of membership and in many cases the reestablishment of boundaries. Congregations that are vital to the church will have an explicit focus, and their effectiveness will be enhanced by the members' commitment to the collective mission. January-February 1993 41 Nygren and Ukeritis ¯ Religious Life Futures Project Conclusions: Individual In the view of those who participated in the interviews, com-mitment to works of mercy is critical. Most individuals who belong to religious orders were motivated at the outset by their impulse to generosity and are sustained by their special relation-ship with God. By serving those with absolute human need, sis-ters, brothers, and religious priests will dedicate themselves to a high-cost, high-commitment life in communities that can be wit-nesses to Jesus Christ and the gospel. E Historical/Theological Monograph Because it is important also to understand the findings of the study from both historical and theological perspectives, the researchers commissioned a theological/historical monograph. Elizabeth Johnson CSJ, PhD, of Fordham University, will write a theological monograph focusing on religious life since the Second Vatican Council. John W. Padberg SJ, PhD, of Saint Louis University, will provide a historical postscript to her work. This work, projected for completion in 1993, will add perspective to the wealth of information collected, analyzed, and evaluated in this research effort. IV. Conclusions:Shaping the Future of Religious Life If religious life is to continue to be a vital force in the church and the world, the FORUS study concludes that dramatic changes must occur in most religious congregations in the United States. Fidelity to the spirit of the founder and responsiveness to critical and unmet human needs are basic to the ongoing mission of reli-gious communities. Yet, while individual examples abound, only in limited ways have religious acted collectively to address absolute human needs, new forms of poverty, and demands that seemingly outstrip the capacity of any group to respond. Vatican II called religious to a return to the "spirit of the founder." While most congregations have engaged in much study and have made great efforts to move in this direction, the absence of corporate commitment to meeting currently unmet needs in the light of gospel imperatives stands in contrast to the collective vision and action inspired by God that marked the birth of most apostolic, monastic, and contemplative congregations. Religious 42 Revieva for Religious life as a social institution in United States society is at a crossroads. To achieve a desired future, religious as a group as well as indi-viduals must confront the forces that currently restrain them and reinforce the dynamics that will allow them to be in fact respon-sive to absolute human need in accord with their particular charism. A future marked by significant revitalization will emerge for congregations that--in union with God, in fidelity to their founding purpose, and in response to absolute human need--confront the current gap between the gospel and the culture. The research concludes with an equation of sorts, depicted in Figure 2 below, that can be applied to all con-gregational traditions in vary-ing degrees. The interaction of eight critical factors in the context of personal and collec-tive conversion will move con-gregations from their current states to their desired futures. The research also concludes that for other groups the The absence of corporate commitment to meeting currently unmet needs in the light of gospel imperatives stands in contrast to the collective vision and action inspired by God that marked the birth of most apostolic, monastic, and contemplative congregations. restraints on advancement are severe and may lead to decline. What follows is a brief summary of the conclusions drawn from the various facets of the study. 1. Individualism and Vocation Since Vatican II, shifting paradigms of vocation and con-comitant cultural trends have deemphasized the distinctiveness of the religious life. The research suggests that the personal call to holiness given to all Christians in Lumen Gentium did in fact impact religious life and the understanding of the religious life. Religious feel somewhat ambivalent about their current state while at the same time celebrating the advances of the laity in the church since Vatican II. The age of experimentation in the church paral-leled vast cultural shifts in kanerican society towards individualism, cultural assimilation, and the democratization of all authority. ~anuary-February 1993 43 Nygren and Ukeritis ¯ Religious Life Futures Project Figure 2 Shaping the Future of Religious Life in the US Restraining Forces ~ lndividualisrn]~ ~Average Loadershipl_~ Aut"orit V'i

Issue 39.6 of the Review for Religious, November 1980. ; The Fot~rth Level of Prayer Developmental Stages and the Novice Limits of Adaptability of the Exercises Volume :~9 Number 6 November 1980 REVIEW ~:OR Rrl.J~aOt~S (ISSN 0034-639X). published hi-monthly (every two months), is edited in collaboration with faculty members of the Departmenl of Theology of St. Louis University. The editorial offices are located at Room a,28:3601 Lindell Blvd.: St. Louis, MO 63108. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri, © 1980. By R~v~w FOk RFa.~¢aous. Composed. printed and manufactured in U.S.A. Second class postage paid at St. Louis. Missouri. Single copies: $2.(X). Subscription U.S.A.: $8.1XI a year; $15.00 for two years. Other countries: $9.00 a year. $17.00 fi~r two years. For subscription orders or change of address, write R~v~w I;Ok R~-:~,~;~ot;s: P.O. Box 6070: Duluth, Minnesota 55802. Daniel F. X. Meenan, S.J. Robert Williams, S.J. Dolores Greeley, R.S.M. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Associate Editor Questions and Answers Editor Assistant Editor November, 1980 Volume 39 Number 6 Correspondence with the editor and the associate editors, manu~ripts and books for review should be sent to REw~:w ~on R~:~AG~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 College; City Avenue at 54th Street; Philadelphia, Pennsylvania 19131. "Out of print" issues and articles not re-issued as repr.ints are available from University Microfilms International; 300 North Zeeb Road; Ann Arbor, Michigan 48106. The Benedictine Call to Judgment James M. Desche~e, O.S.B. Brother James has written this article especially to celebrate the 1500 anniversary of the Benedic-tines. His last article, "Journey into Christ," appeared in the issue of July, 1980. He resides at Christ-of-the-Hills Monastery; P.O. Box 32849; San Antonio, Texas 78216. Make no mistake about the age we live in; already it !s high time for us to awake out of our sleep., the night is far on its course., day draws near. (Rm 13:11,12). Despite the Lord's command to comfort the afflicted, one cannot help but be struck by the frequency with which the Lordhimself afflicts the comfort-able. Despite our very human tendency to seek peace and security, one cannot easily forget (for the Lord will not permit it) that Christ came "not to send peace, but a sword" (Mt 10:34). When, like ancient Israel, we have come to prefer the security of enslaved lives, the Lord, ever perverse in his grace, calls us out of our comfortable slavery to wander in a desert of freedom, exiled from security and peace. ¯ Wandering.in that terrible place, we long with all our hearts to be back in the dreary mud pits of Egypt, preferring the dry but dependable crusts of slavery to those fierce, unsatisfied hungers we discover within us as we sojourn in the desert of fre~edom.and ~of judgment. Whatever the pain of crises in our lives, we must never forget that the crises themselves are divine gifts. The Greeks, who had a word for everything, gave us the word crisis. But they wisely knew (as we often do not) that the word, while it involved pain, really meant a time of challenge and judgment, an opportunity to-measure and evaluate and change. For the Christian, crises are moments in which God confronts us with truths we had preferred not to see, with realities we have chosen to ignore, with decisions we have refused to make. For the Christian, a crisis is a 801 802 / Review for Religious, Volume 39, 1980/6 moment--albeit painful--of deepest grace. For a Christian who has become settled in a life of slavery to routine and superficial existence, a moment of crisis is a moment of salvation and an opportunity to regain touch with th~ deep roots of being, to be enlivened and energized by a return to life and grace. Just as there are moments of crisis ! of j udgment-- in each human life, so are there moments of crisis in each human generation and in each human society. This is the human condition: to stand--as an individual and as a race--at eve.ry moment in need of judgment and of conversion, in need of redemption and of new life. It is his recognition of this condition--and of Christ's lordship over all our crises--that prompts Saint Paul to call us to judgment: "Make no mistake about the age we live in; already it is high time for us to awake out of sleep." Paul's word, translated here by "high time," is the Greek kairos, with its sense of urgency, of.opportunity, of occasion. The word for Paul usually suggests a critical time (a time of judgment), a God-filled moment of salvation, an end and a beginning. Fifteen hundred years ago was born a man whose wisdom in crisis was to have an incalculable influence on the history and life of our. western world. Benedict, born around the year 480 in the small Umbrian town of Nursia in the Apennines, found himself thrust into a world in crisis. The old Roman Empire and its social fabric were f~lling into ruin around this young man. Rome itself narrowly escaped attack by Attila the Hun in~452 only to be sacked a few years later by the Vandals. Nor was the Church im-mune from crisis. In 451, churchmen struggling over the doctrinal issue of the two natures in Christ met in council at Chalcedon. The results were a victory for dogma but a defeat for Christian unity, giving rise to the two schisms of the NestOrians and the Monophysites, and planting the seeds of the great disunity between east and west that were to bloom prodigiously in the later Middle Ages. In brief, it was an age not unlike our own. Into the crisis of his age entered this man Benedict who wisely allowed the larger crises of his time to become one with his own personal moment of crisis, of judgment and of salvation. In the person of Benedict, in fact, a judgment is passed upon the age itself: "Even while still living in the world, free to enjoy all it had to offer, he saw how empty it was and turned from it without regret" (St. Gregory the Great: Dialogues, H, Preface). It is the genius of Saint Benedict, and the special mark of his,holiness, that this judgment, while never compromising itself, always avoids the taint of the puritan harshness we of later generations have come to expect in those who renounce the world. Instead, as we discover in the Prologue to his Rule, Benedict's judgment is filled with goodness and grace, with charis as the ancients knew it, sounding clear notes of kindliness; graciousness and mercy. Benedict calls his advice that of a "loving father" and finds only joy in the~call to judgment: "What can be sweeter to us, dear brothers, than this voice of the Lord inviting us? Behold, in his loving kindness the Lord shows us the way of The Benedictine Call to Judgment / 803 life" (Rule, Prologue). As the monk confronts the crisis of his own life, any hardness results from the very hardness and smallness of his own heart. But in crisis, the Lord stands ready to give the monk a neff heart and with this growth comes an ineffable joy: "For as we advance in the religious life and in faith, our hearts expand, and we run the way of God's commandments with unspeakable sweetness of love" (Rule, Prologue). In its essence, the monastic or religious life as Benedict understands it is a call to judgment, a call to be ever open to the voice of the Lord, a vocation to enter into each and every moment of crisis with the faith tha, t God is present in that moment to recreate and renew our hearts and our lives. The great enemy to this vocation is hardening the heart: "Today if you hear his voice, harden not your hearts." And Benedict's remedy for this is sounded in the opening of his Rule: "Listen, my son, to your master's precepts, and incline the ear of'your heart." For Benedict this is no poetic fancy. To listen, to incline the ear of the heart, is exactly what is meant by obedience. "By the labor of obedience you may return to him from whom you had departed by the sloth of disobedience" (Rule, Prologue). Obedience, to the Latin ear ofSaint Benedict, always carried a message we easily miss in the English word. Obedience (from ob +audire) has to do with listening, with hearing, with attending to. It involves an openness and a sensitivity to the voice and,the, will of the Lord speaking to each person in each situation. To obey is tobe wholly open and submissive to the Lord in crisis; it is to be ever willing to enter into crisis because that is .where the Lord will be found at that moment. It is a willingness to allow the Lord tobe our judge, to have his way with us. It isa willingness to let one's,heart be broken, if that is the Lord's will. It is to. hold back no part of one's life,ands'being from the Lord of all life and being. To obey is to be wholly the Lord's creature, Benedict clearly indicates that it is in obedience that the monk finds a deep stability when he quotes from the Gospel the words: "Whoever listens to these w~ords of mine and acts upon them, I will liken him to a wise man who has built his house on rock. The floods came, the winds blew and beat against that house, and it did not fall, because it was founded on rock" (Rule, Prologue). When we are in crisis, security and stability appear to lie in avoiding the critical issue. When .the Lord calls.us out of slavery into the desert, slavery doesn't look so bad. Only the0deepest faith and the deepest trust in the Father's love can teach us to face the crisis, to enter into judgment, to listen to and obey the voice that calls us into seeming desert and chaos and.ruin. For Benedict this faith and trust are reflected in the words: "In his loving kindness the Lord shows us the way of life." What appears to be a way of death is really the way of life. One of the.practical ways Benedict provides to his monks for learning this deep trust in the Father's unfailing love is the office of the abbot; the abba who incarnates among the monks the Father himself. It is by his obedience to the abbot that the monk learns obedience to the Father. Indeed, it isin his obe- 804 / Review for Religious, Volume 39, 1980/6 dience to the abbot that the monk is obedient to the Father. Yet Benedict is careful to remind the monk that obedience-- in its radical sense of openness to crisis and the will of God expressed in concrete situations--is not limited to the relationship between a monk and his abbot. The monk is to recall that he must be obedient to all his brothers. "Not only is the boon of obedience to be shown by all to the Abbot, but the brothers are also to obey one another, knowing that by the road of obedience they are going to God" (Rule, Chapter 71). The call to crisis involves every member of the community. No one is to be denied our obedience--our listening, our sensitivity, our responsiveness. Every crisis between Christians, whether they be monks or not, is a God-filled kairos, a time of salvation. In light of the foregoing, it may be objected by some that this appears to be a diminution of the force of the vow of obedience. I have avoided all the juridical and legal aspects of the vow. Yet I have done this purposely, and for two reasons. First, the vision I find in Benedict of obedience is deeper, stronger and more demanding than. any purely juridical concept. Indeed, it is possible (perhaps even common) to find juridically conceived obedience an effective means of escaping real crisis, real judgment and encounter between the monk and the Lord. Secondly, a purely juridical view limits our considera-tion to those who are juridically bound by a vow. Yet Benedict's view of obe-dience is no less applicable to every Christian man and woman than to monks. All are called to crisis, to judgment. No Christian is exempt from this demand nor from the demand of obedience to each of his fellow Christians. Nor is any Christian exempt from the demand Benedict makes by the vow of conversatio morum, usually translated as "conversion of manners" or "reformation of life." For in its most profound sense, this vow is essentially a radical call to crisis, to judgment. It requires that at every moment we respond to the voice of the Lord calling us to newness of life. Today's response may have to be relinquished to tomorrow's response. Our hearts must be continu-ally open to each new judgme.nt and call from the Lord. We are not to settle down, not to set camp in the desert, but to be continually on the move. There is no standing still in the service of the Lord. Endless conversion, perpetual metanoia, are the marks of a truly living Christian. To guarantee that the monk will not be tempted to escape this demand of endless reformation and endless conforming to the living will of God as revealed in crisis and discovered by obedience, Benedict adds the third vow of stability. By this the monk renounces his right to escape God's demands in the present moment and circumstances by moving into other circumstances. Run-ning away is not permitted the monk and so there is nothing for him to do but to submit to the divine crisis and know it is God's will that he submit. From the day of his profession, the monk is assured by God's promise that it is here, among these particular persons,, that God will confront him in crisis. To flee from these brothers, then, is to flee from God and his call. (I do not wish here to enter into the problematical issues of canonical transfer of stability or of The Benedictine Call to Judgment / 805 departure from the monastic life, though these deserve fuller treatment in light of what has been said here.) One of the last points to consider in Benedict's vision of the Christian life authentically lived is the place of humility. A close examination of his chapters on hi~mility reveals that humility has a great deal to do with truthfulness. It has to do with facing the truth about ones.elf. It has to do with seeing oneself for what one is. It is a virtue of utter and radical realism. Above all, its end is tosee oneself as God sees one. It involves looking at fearful truths intently and steadily, refusing to turn away from them, until by grace and work, all fear is transformed into love and "the monk will presently come to that perfect love of God which casts out fear" (Rule, Chapter 7). Humility is thus related to crisis; it helps us to face crisis, to endure judg-ment, to bear the truth. It also enables the monk to be of assistance to his brothers in their need to face crisis. The monk serves his brother by being perfectly truthful, by obscuring nothing of his own weakness or sin and nothing of his brother's weakness and sin. Humble monks do not support one another in self-deception. Equally importantly, the monk is alway.s ready, in humility, to take from the moment of crisis the truth of his own goodness and to affirm the same in his brothers:.Humility is the readiness to admit the truth as it is revealed at every moment. This is particularly seen in the requirement that the monk hold back nothing about himself from his spiritual father. Every selfish thought, every petty jealousy, every twinge of hatred--all must be laid without hesitation before the spiritual father. In this way, spiritual direction for the monk becomes in the truest sense a crisis and a moment of salvation. Nothing of Benedict's vision is without relevance to the life and growth of every Christian. In this fifteen-hundredth year of Saint Benedict's gift to Christianity, it must be seen that his gift is a gift to all men and women who seek the Lord. The gift of his monks is to be bearers of crisis. The monk must live in such a way that the world may never forget that Christ is Lord. The monk must live in such a way that the values of the world, insofar as they are opposed to the values of Christ, are absurd and empty. Benedict's sons and daughters must see that their lives bring a continual judgment on the lives of all men and women; that their lives are lived in a way that proclaims the power of truthfulness, of humility, of obedience. The monk must live his life in such a way that it would make no sense if there" were not a loving Father guiding and ruling all things. It is this "senselessness" that can bring the world into crisis, into facing the truth of its own empty values, its own abandonment of God, This is the Benedictine crisis, this call to judge the world not by condemn-ing or rejecting it, and certainly not by fleeing it; but by living every moment in such a way that the world must face the question of God's rule and the reality of his kingdom. Our criticism must lie, like Benedict's, not in speaking against the world (though this too has its place), but by the positive and grace-filled 806 / Review for Religious~ Volume 39, 1980/6 living of our lives in truth, in love, in brotherhood, in simplicity, in peace: In our time, perhaps more than ever, this is the task to which Benedict's monks and nuns are called, For all of us it is a time of crisis, of asking whether weare really doing what Saint Benedict interided. To answer this question, we do not 'need to examine our effectiveness. For our effectiveness lies entirely in our observance of the Rule and spirit of Saint Benedict. It is by being witnesses to God's kingdom that we shall have our effect, and this witness lies in our fidelity to the principles we have briefly looked at~here: obedience, continual reformation, stability, humility. For fifteen hundred years the presence in the world of Benedictine monks has been a sign and a challenge, a judgment and a question .--a crisis. So long as~we do not ourselves abandon the elements of our life which keep us ever open and sensitive to the workings of the Spirit, so long as we have the faith and the courage to examine ourselves for fidelity to the authentic Benedictine tradition and to step into the future with faith and trust and submissive-ness- so long as these things are present,,the Benedictine family and mission will be .needed, will be in crisis, will be genuinely alive, ~ We attest to a frightened world that the'sword of Christ.is but a prelude to the peace of Christ, that death through olSedience leads to the fullest life, and that the ruins of our lives in the crises we meet are the foundations of Resur-rection. The world's fear must be cast out by the perfection of our love.For it is love that is the greatest judgment and crisis in all of human history. Benedict, in his school of the Lord's service, shows us the way to the crisis of love. The Fourth Level of Prayer: Mystery David J. Hassel, .S.J. Father:Hassel is Associate Professor of Philosophy at Loyol~i University in Chicago. His last arti-cle, "'Prayer of Personal Reminiscence: Sharing Oners Memories with Christ," was printed in the issue of March, 1977 and is still available in reprint form. He currently resides at 6525 North Sheridan Road; Chicago, IL 60626. Ironically, the terms most frequently used to describe our present-day spirituality can cause us the most c6nfusion: peace, consolation and desola-tion, dryness in prayer, contemplation in action, discernment. Since these terms.point to.mySterious processes within our experience, even a book-length analysis of them would be hardly adequate. But perhaps an article can achieve some clarity if it attempts simply to locate the happenings described by these terms~ In other words, if we were to ~st~rvey the various level~ of human awareness--e~en with some crudity--we might better understand the events occurring at these levels.' But before doing tlais survey, could we first describe the problems to be touched hire? For ~xample, people can feel disturbed about the peace they experience in their decisions and their prayer. Is this peace simply the euphoria of having finally made a decision after hours or days of sweaty deliberations? Is peace in prayer mainly exuberant physical ~nd mental health? The f6~ty'- year old priest has decided that God no longer wants him to practice° his priesthood but now wishes him to marry the woman who has helped him so ' I am deeply indebted to the retreatants whose honesty and trust have furr~ished me with the data out of which this article rises, i am particularly indebted to the following persons who have attempted to save me the usual number of unhealthy exaggerations inevitable in such an article as this: Mary Ann Hoope, B.V.M., Robert Harvanek, S.J., Paul Clifford, S.J., John Schuett, S.J., Richard Smith, S.J., Robert Murphy, S.J, :Mary Jane Linn, C.S.J., Frank Houdek, S.J., Jules Toner, S.J., Mrs. Mary Ellen Hayes. 807 808 / Review for Religious, Volume 39, 1980/6 much in his ministry and in his discovery of manhood. He feels peace in this decision; but is this "peade" simply the relief from heavy parish obligations and the glad anticipation of married life? Will "peace" remain when his new life begins to place renewed obligations on his shoulders? Again, a person can experience what seems to be a split in his personality. He finds himself half-miserable, half-happy. He asks himself: "How can I, at one and the same time, experience the depressing defeat of losing my job and yet, in my depths, feel confident? Are there two of me? Is this the play of con-solation and desolation within my life? Or are the pressures of life splitting my consciousness into two?" A third problem is Christ's command: "Pray always." Such a request seems psychologically impossible when a mother is raising four children between the ages of two years and twelves years or when an engineer is testing a heavily traveled city bridge for stress-breaks and wondering what will hap-pen in the business community and-at city hall if he condemns the bridge, or when the advertising executive is sizing up a prospective customer, estimating the product to be advertised, and puzzling over the morality of a slick sales-pitch which has just come to mind. But if Christ is asking the psychologically impossible, is he not providing the conditions for skepticism about his whole message? A fourth problem arises when we focus upon discernment process the three puzzling cases just mentioned. What does it mean to discern God's will in a decision, if I am unsure about peac~, consolation-desolati0n, and ongoing prayer in my life? Such discernment is often termed the concrete call of Christ to the individual Christian or to his community. But does God call only through external circumstances and other people, or does he not also" make his desires known within the experience of the individual Christian? Does such an interior experience occur in the imagination or in the mind or in the heart of the person? Or in all three at the same time? Or somewhere else? Some clarity, it is contended here, can be attained in these problems if one distinguishes four levels of awareness in the praying Christian: the superficial, physical, psychic, and mysterious. Could we, therefore, describe these levels then indicate a way of uncovering the fourth level, next show the type of partial solution which the appreciation of this fourth level offers to our prob-lems, subsequently explain how the fourth level would seem to affect the upper thre~ levels of awareness, and finally offer some cautions about the use of this fourth-level explanation? These five steps would be the strategy of this presentation. Four Levels of Awareness2 First Level: the Sensuous-Superficial. This first level is the skin-surface of experience: sensuous awareness. It is a tissue of minor irritations and pleasures. For example, I am displeased by the cold draft playing on my neck during the auditorium talk, or by the raspy.voice of the woman describing her The Fourth Level of Prayer: Mystery / 809 Florida vacation or by the first gnawings of hunger at 4:30 p.m., or by the slight rash on the back of my hand. At this same level, I experience satisfac-tion at a favorite meal of ham and sweet potatoes, at the sweet smell of spring grass just cut, at the relaxation of a hardy laugh, at the caressing of the family cat. Such minor irritations and pleasures ordinarily do not demand much at-tention and are taken for granted as the normal flow of life. Though I am often barely conscious of them, they do give life its continuous texture. Second Level: the Physical-Vital. Underneath the first level of awareness, there are other happenings which demand attention because they last longer and are more intense tfian events of the first level. Here are the pains and joys which go deeper than minor ir.ritations and pleasantries~ Anyone who has experienced the steady throb of neuralgia or the constant harassment of ulcer pains or the brain-deadening effect of insomnia will vouch for the e~xistence of this second level of awareness. Here are also pleasurable joys which exceed the simple pleasures described in the first level. There is, for example, the exuber-ance of glowing health, the feeling that "all the world is beautiful and owned by me'~-experiences which the carbonated-drink advertisements exploit. At this level the fifth symphony of Beethoven can stir a person to his depths with its elegant majesty, can make him feel noble beyond his dreams. Or this level contains the sustained sat!sfaction of slowly mastering one's tennis or golf. Here, too, the ecstasy of sexual pleasure .occurs with its deep drum-beat of powerful delight. The very power of the pains and pleasures of this second level demand our attention and make us aware of how superficial the first- . level irritations and pleasures are. Yet these second-level happenings do com-penetrate and influence the first-level, sensuous awareness. One's enjoyment of a favorite dinner is enhanced by the feel of good health or diminished by in-somnia. Third Level: the Psychological-Psychic. Although the second level of awareness contains happenings of insistent strength, still the third level of awareness is capable of riveting a person~.s attention and so possessing him or her that, for a time, he or she is seemingly unaware of second- or first-level happenings. The deep sorrows and the pure joys of this level totally permeate a person's being and consciousness. For example, the young woman, working at her first secretarial job, may be hypnotized by fear of failure so that her voice creaks, her fingers clog the typewriter keyboard, her memory fails and she feels no hunger throughout the first day of work. The paranoid person 2 In their article "Phenomenology, Psychiatry, and Ignatian Discernment," (The Way, Supple-ment #6, May, 1968, 27-34) Felix Letemendia and George Crofts'peak of four levels of experience: the sensorial, the vital, the psychic and the spiritual, which somewhat resemble the levels described here. They have borrowed their descriptions from Max Scheler, the philosopher, and from Kurt Schneider, the psychiatrist. Of course, there are many levels of experience, if one wishes to be very specific. But perhaps this more simplifiedlsketch of four levels better serves our present purpose. 810 / Review for Religious, Volume 39, 1980/6 may be so concentrating on the "derogatory actions" of others that he walks through a glass door without knowing that he is bleeding from cuts. At this third level a woman may experience haunting doubts about her ability to love another adeq~uately and thus may begin to feel like a dull, unattractive child u~na.ble to evoke love from another. A father's mental pain at watching his daughter waste away in unrelievable cancer is matched on this level only by the suffering of a wife undergoing systematic and.continuous belittlement from her husband while the children look on bewildered. But at this third level, the depth of the pure joys~equal such sorrows. Here an6ther mother experiences the warm security of being loved by an admired husband and of being respected by admiring children: Here, too, is where the older brother ~njoys the four-touchdown afterri0on of his younger brother whom h~had 6oached on all the moves of a tigl~t end during four years. It is at this third lev61 that the novelist reads over the'laudatory reviews of his book and experiences lasting gratitude to the elderly journalism teacher who had taught him his craft. Here, too, the woman social worker sits late at her desk, savoring the bone-tiredness but deep satisfaction of a day well spent in patiently binding together fragmenting families, persons, and situations. This third level, then; encompasses the top two levels'and, in so doing, can render them almost routine. For the top two-levels, distracting as they may be to this thir~l level of awareness, are integrated into a fuller meaning at the°third level. The tired social worker does feel the pangs of hunger at the ~irs~t level, and at the second level does anticipate the pleasure of relaxing at home with her husband over a leisurely dinner, but all this is occurring in the wider and deeper context 'of fulfillment in her work at the third level of awareness. Fourth Level: the Underground River of God. ~ The fourth level is like a great underground river which, underlying the upper three levels, quietly nourishes them, sustains them in their storms and blisses, acts as the continuity (the stay-in~ power) underneath~their sometimes rapid fluctuations of irritation-pleasantry, pain-pleasure, sorrow-joy. Compared to theupper three levels, this fourth level is a quiet beneath turbulance, a constancy amid flux, a seem-in~ Passivity under great activity. Consequently, the fourth level is never explicitly conscious in itself (as are the top three levels) but only by way of cont~ast with the top levels. It is not simply experiential, but implicitly experiential,' as we note in the following two cases. Discovery of the Fourth LevEl A remarkable case-history, whose details rife changed to disguise the ~ Being ignorant of C. G. Jung, the author would not wish the combined images of underground river and of ever deeper experiential levels to be interpreted as intentionally Jungian. ' John F.~ Dedek in his Experimental Knowledge of the Indwelling Trinity: an Historica/Study of the Doctrine of St. Thomas (St. Mary of the Lake Seminary Mundelein, Illinois, 1958, pp. 125r142) calls attention to Aquinas' doctrine that.the Christian's knowledge of the Trintiy is quasi The Fourth Level of Prayer: Mystery / 811 person, illustrates how this fourth level can be discovered. A woman novice in a religious order located onthe west coast came to a midwest Jesuit University to begin her collegiate studies. Her novice mistress had taken a dislil(e to her, told her that her lack of intelligence would keep her from ever being a useful member of the congregation, succeeded in turning the other novices against her and yet had capriciously admitted her into vows. When ! met this woman, her skin was blotched with anxiety, the doctor had diagnosed stomach ulcers, she herself felt isolated and :depressed~ But she also was convinced that, despite all the sufferings, God wanted her to be a nun. As three years went by, she discovered that she was a straight "A" student, that she had special talents for political science, that she was being accepted by her fellow students and by the nuns with whom she lived, that she could pray. In other words, she found that she had a future, that deep happiness could occur in religious life. As these discoveries slowly permeated her life, the skin-blotches .disap-peared, the ulcers became healed, the sense of alienation was replaced with the warm feeling of being accepted by her religious community. The steady accomplishment felt at the top three levels of her experience now allowed her to experience by contrast a constant uneasiness or lack of peace at her deepest level, the fourth level. During the period of her novitiate experience, she could not be clearly aware of the uneasiness at the fourth level, because it was clouded by all the disturbances at the upper three levels. Only the growing brightness at the top three levels of-her experience during her collegiate days enabled her to appreciate the bl~i9k uneasiness at the deepest level of her being. After a year or so of disc_e~;nment at-this fourth level, she gradually came to acknowledge that the Lord was asking her to leave the religious community and was calling her to another way .of life. She resisted this leave-taking because she had found so much pleasure, joy, fulfillment in her religious com-munity and in her study-work. Finally she accepted God's will and, leaving the congregation, secured a job in Washington as research assistant to a member of Congress who bullied every member of his staff consistently and impartial-ly. The former novice's skin again took on the anxiety blotches, again she was consulting a doctor about stomach pains, again :she felt herself sinking into a dark and angry depression. But to her surprise, at. t.he fourth level of awareness now opened to her by her previous and present experience, she found a constant serenity never before experienced, The Lord was apparently experimentalis, i.e., "knowledge that is joined to charity" (p. 146). But he is unable to determine whether for Aquinas "this knowledge is merely discursive cognition based on signs or rather some kind of immediate or supra-discursive perception of the divine persons." Such knowledge is cer-tainly at the deepest l~vel of man's experience and, according to.the above analysis, is inferential, that is, the person becomes aware by contrasting the top three levels with the fourth level. The cen-tral texts noted in Aquinas by Fr, Dedek are in I Sent., D. 14, q. 2a., and 3; D. 15, Expositio Secundae Patris Textus. Also Sum. Theol. I, q. 43, a.5, ad 2. 812 / Review for Religious, Volume 39, 1980/6 approving her new way of life. At a great price and with subtle indirectness she had discovered the fourth level of awareness where the Lord calls to her and speaks in her discernment. Among other factors for diagnosing God's will for her, the crucial factor was the continuous uneasiness or the steady Peace at this fourth level. A second quick example illustrates these same points in a less extra-ordinary way. One day in a community corridor I met a fellow Jesuit who had just returned from home. He said to me, "You know my younger sister just died, I discovered two weeks ago that my doctoral thesis of a year's slaving has already been written by a South American, I'm wondering whether I can handle the theology courses scheduled for next year, and I haven't slept more than four hours a night during the last two weeks. But do you know? I must be crazy. Down deep I'm at peace, God loves me and will help me work out these things, I worry at one level of me; but at a deeper level I feel at peace." Could it be that this man is discovering with new clafity 'and enjoying with fuller appreciation the fourth level within his experience--precisely because of the striking contrast between the top three levels of suffering-sorrow and this fourth level of serenity-security? But what is this fourth level so poetically described as the underground river of God within us? First of all, its peace ap-pears to be a sense of God's approval, almost a companioning of the person by God, On the other hand, its uneasiness seems to express God's disapproval which produces an emptiness and loneliness. Secbndly the experience of peace or uneasiness is implicit to the top three levels; that is, it is recognizable by contrast with these levels yet is hidden under and within them. Thirdly, because of its depth and implicitness, this fourth level is difficult to describe directly. Instead, one offers experiential case-histories with the hope that the latter can point within the hearer'sexperience to his or her fourth level. For this reason, too, metaphor ("underlying river of God," "the ocean floor of life-experience" and "the background music of our activity at the top three levels") is employed rather than neat definitions composed of essential char, acteristics or criteria. Fourthly, the peace of the fourth level is marked by a passive alertness to.the top three levels of activity, an intent listening at the fourth level, a sense of not being along, a wi!lingness simply to be and to let be, an expectant openness to all future events. Yet at the same time, this peace permeates, patiently strengthens and lends finer quality to all the activities at the top three levels? What Is Happening at the Fourth Level? Peace. One event of vital importance seems to be happening at the fourth level: peace, a perduring serenity even amid storms at the top three levels. ~ Prayer experience at the fourth level bears a number of resemblances to what Karl Rahner describes as transcendental experience in his Foundations of Christian Faith (Seabury, New York, 1978), pp. 20, 21, 54, 58. The Fourth Level of Prayer: Mystery / 813~ Once the four levels are distinguished, it becomes clear that the word peace can refer to at least four different states in a person's awareness. At the first level, peace would mean enjoyment of life's little pleasures without its normal irritations. Confer television's beer and cosmetic advertisements for further clarification of this bodily peace. At the second level, peace could well mean a combination of good health, unworried mind and settled emotions. The fisherman, safe from the office telephones and watching the sun rise over water dimpled by surface-fee~ding trout, may well be the symbol of tl~is peace of mind. At the third level, peace may be euphoria, the neatly balanced inner life of felt achievement, of skilled competence, of fully satisfying family life, of pleasant prospect. For examples, look at the All-American father or mother in the Geritol or insurance-annuity advertisements; or, .better, look to the disciplined people who are willing to suffer much for the good of others. This could be called peace of heart. As we have mentioned, the top three level~ of peace, when disturbed, can reveal by contrast the fourth level of peace. Evidently, when one is recollecting himself or sinking into himself to discover his center of being so that he can pray better, he is actually dropping down through the three upper levels of awareness so that he can reach the fourth level where life flows most richly, quietly, serenely. He will note how the peace of this fourth level tends to render peaceful the upper three levels and he will understand better the restlessness of those who appear to have everything but lack peace of being or person. So, h'~ will discover that fourth-level peace is not just the concern of the wise, the religiously inclined~ the fortuna~tely educated; it is the goal and hope of every living person. Indeed, this is precisely what the Taoist, the Buddh.ist, and the transcendental meditator seeks. Yet not all seem to recognize the fourth level cli~arly for what it is: the felt presence of God. And quite a few seem unwilling to pay the price of such .recognition. For the price i~ double: (1) a sometimes painful discerning of ~what factors are operating within the fourth level and (2) for the Christian, the consequent willingness to accept the call of Christ (n6w heard more clearly,) and to respond to it more generously. Let us attempt some exploration of thesetwo points. Discernment. A spate of articles and floods of conversation about discern-ment make it one of the "in" terms. As luck would have'it, the mystery of discernment is not lessened by all this attention. Nor will this article do anything more than try to show where discernment takes place~ To put it starkly, discernment occurs radically at the fourth level.6 What 6 In using the term radical discernment to point to God's approving (peace) or disapproving (uneasiness) movemeni within the fourth level, I do not intend to discount the other convergent factors which go into the full discernment process, e.g., the weighing of reasons pro and con, obe-dience to lawful authority, spiritual direction, the testing of the decision in the actual living of it, use of Scripture, the calibrating of patterns of past behavior and accomplishments (the direction 814/Review for Religious, Volume 39, 1980/6 this:statement means become clearer only after one defines the events (or states) of desolation, consolation, depression, and elation. For it would seem that these four states occur only at the upper three levels. In other words, although desolation and consolation are used to read the spirits influencing a person to good or to evil, and although they may well appear to intrude upon the fourth level, still they are quite distinct from a perons's peace or lack of peace at this lowest level. Nor do depression and elation enter the fourth level of man's awareness even though they can obscure the peace or uneasiness of this level. Consolation-Desolation, Elation-Depression. It is necessary to define these four terms experientially in order to understand and to test in one's own awareness the truth of the above statements. First of all, though desolation can cause depression and intermingle with the latter almost inextricably, still desolation is not the psych.ological state of depression. For desolation is induced by the evil spirit, not by the psychological dy~.namisms causing depres-sion such as extreme fatigue, poor self-image, seemihgly depreciatory actions by admired people, neurotic or psychotic impulses, and so on. In addition, desolation has spiritual effects, i.e., those based on faith experience. Thus the person undergoing desolation feels that God igat a cold distance or does not exist at all. This person finds himself convinced that he has no future b~cause he can do no good for. anyone, least of all for the kingdom of Godl He feels totally unloving and unlovable for God and his people. On the other hand, depression is not concerned with faith-o.bjects such as these, but is involved with natural goals and hopes which, however, can be easily entwined with faith objects, e.g., when th~ nun-teacher estimateg that her attempt to write a biology book is being thwarted (depression) by her own lack of competence or (paranoia) by the devious enyy-tactics bf the department chairman so that as a result she cannot Contribute to God's glory and his kingdom. To put all this succinctly, depression paralyzes or weakens the human as human; while desolation freezes or enerx~ates the Christian as Christian. Thus it almost goes without saying that consolation is not elation since of one's life), and so on. But I am saying that in the midst of complex decisions, peace or uneasiness at the fourth lex;el is the predominant factor to be considered. For often enough the reasons pro and con cancel each other out; authority often gives such broad directives that numerous alternatives are left open; spiritual direction can only help the directee discover for himself or herself the peace or uneasiness; testing of the decision in practice can be somewhat ambivalent; use of scriptural prayer is itself tested in terms of consolation and desolation which, in turn, are discerned in terms of peace or uneasiness; patterns of past behavior do not fully account for new demands of life, new turns on the road of life. For more on discernment, confer Karl Rahner's The Dynamic Element in the Church, (Herder and Herder, New York, 1964) Part 111: "'The Logic of Concrete Individual Knowledge in Ignatius Loyola." Thomas M. Gan. non and George W. Traub's The Desert and the City (Macmillan, Toronto, 1969) Chapter VIII: "The Logic of Christian Discernment" says much clearly in short compass. The Fourth Level of Prayer: Mystery / 815 strengthening consolation ~(as distinct from Satan's eventually debilitating elation) is caused by God, not by such psychological dynamisms as the sense of worked achievement, the feel of competence in skilled activity, the reassurance of someone's deep affection, the hope of career-success, the discovery of one's deepest self. Fo~ consolation, unlike the elation which it can cause and enter, is concerned with faith-effects. That is, God consoles me with the inner faith-vision that he pervades the whole world, with the hope that I can do much for him and his people, with the certainty that I amcapable of deep devotion to the triune God and his people, Briefly, consolation is the state of feeling cl.ose to self, God, and others; just as desolation is the state of feeling isolated from God,. others, and even one s self, Consolation ~s a deep sense of the commu'nion'~of saints because of the felt presence of faith, hope, and charity; while desolation is experience of the utter loneliness of hell. Only God can cause consolatio.n; just as Satan is the sole cause of desolation, a deliberate attack on the three God-given virtues of faith, hope and charity. And both pheno~aeha occuronly at the top three levels of a person's experience- .Dryness in Prayer. Obviously, when consolation and desolation are swinging back and .forth (along with elation and depression) in one's experience, one feels no "dryness in prayer." For this dryness is the state of normalcy, the middle balancing state between the swings of consolation and desolation, of elation and desolation. Indeed, it is the state of~everyday living. Thus, dryness in prayer is not necessarily a sign of God's displeasure. For one cannot undergo the alternations of desolation-consolation or of depression-elation over.long periods of time without becoming exhausted'physically as well as spiritually. There must be periods of so-cailed~dryness if only so that the con-solations and desolations may be felt with refreshed sensitivity. It should be noted here that there is a dryness induced by ungrateful or disloyal actions, by petty selfishness, by clever screening out of spiritual insights which might disturb Complacency. This is when God declines to speak to Us with Consolation lest he seem.to approve our.state, and when Satan does not want to disturb our foolish self-satisfa'ction with desolation. But this dryness of complacency is not the normal dryhess in prayer even though both types of dryness occur within the same top three levels and can intermingle or at least succeed each other This intermingling makes it necessary to enter the fourth level of e~xperi-ence to explain~what normal dryness in prayer is. For underlying this dryness of the top three levels, can be a perduring sense of being right with God, of not being alone, and even of companioning God--despite all one's mistakes, shortcomings, and sin~fulness. This fourth-level, implicit sense of God is itself a prayer of quiet calmness which gives endurance, balance, and centering to all our spiritual living.~ This prayer of trusting expectancy would seem to be the somewhat experiential divine presence of which Aquinas speaks. Here the 816 ./ReviewforReligious, Volume 39, 1980/6 person is, in the words of Hans Urs von Balthasar, "a sustained utterance of prayer.''8 For this reason, such prayer can go on underneath one's fatigue, distractions, deadness of feeling, fitful sexual urges, tightening tensions, twitches and quirks. The quiet, hidden (not explicitly conscious) presence of God is supporting all the events at the tbp three levels of experience as one studies educational theory, works crossword puzzles, sells toothpaste, kisses children goodnight, and argues with one's spouse; This is why the :fourth level of experience can be described as a great underground river which quiets, stabilizes, nourishes, and guides the praying person. It is that which enable us literally to pray always. For, to change the figure, peace of the fourth level is like the quiet background music to all our endeavors on 'the upper levels. Again, this peace is the sense of carrying within oneself the Center of the World and of having nothing to fear (See Rm 8:35-39; I Co 3:21-23). Seeming Dereliction. For these reasons, even a partial obscuring of the fourth level can be a confusing, even an initially frightening, experience. When one'~ sense of the indwelling presence of God seems clouded in some way within the fourth level itself and not merely by desolation or depression at th~ top three levels, one experiences a certain dereliction. One.feels cut adrift, terribly alone, like a solitary canoeist drifting on a great body of night water. For the fourth level contains the center of one's universe, the hope of one's total future, the sourse of one's strength to love when not loved back. Of course, the fourth level of experience is never completely obscured; God is never far away. In fact, our very vulnerability and helplessness prob-ably make us, like the waif, even more appealing to him. Yet because this feel-ing of atheism at the fourth level is often accompanied by a convergence of outside calamities affecting the top three levels (confer the example of the Jesuit mentioned earlier), the suffering is acute. In fact, the sufferer needs the reassurance of spiritual direction as much as the storm-engulfed navigator needs clear sighting on the North Star. Still, in this seemingly total absence of consolation, to say nothing of elation, there perdures the subtle peace of God's presence never doubted even though ba~ely felt. Indeed, after the tem-porary dereliction, one feels more sensitive to peace', more alert to G.od's movements within the fourth l~vel.9 ' A wise and experie~ntial description of prayer amid dryness is Leonard Boase's Prayer of Faith (B. Herder, St. Louis, 1962), especially Chapters IV and V. (Paperback reissue: Our Sunday Visitor Press, Noll Piazza, Huntington, Indiana, 1976, a somewhat rearranged edition). ~ Hans Urs yon Balthasar, Prayer(Paulist Press, New York, 1961), translated byA. V. Littledale, p. 36. (Though not easy reading, this book gives deep understanding of prayer. One of its surpris-ing insights is that "even the dark night of the soul, the total absence of consolation, is a form of consolation" (p. 239). The paradox would seem to be that the ve~:y endurance of desolation with trust and love is itself a type of consolation. , * In his When the Well Runs Dry (Ave Maria Press, Notre Dame, 1979), Thomas H. Green, S.J., has provided an encouraging synthesis of Teresa of Avila, John of the Cross, Leonard Boasei and The Fourth Level of Prayer: Mystery / 817 Levels of Prayer. Consequently, as one sinks down past the first or sensuous level where vocal prayer finds expression, past the second and third levels where meditative and affective prayer predominate, and into the fourth level where prayer of.simplicity (simple being) occurs, the praying person hears more and more clearly the call of Christ within. Here one listens with a deeply passive alertness underneath the swirl of activities on the top three levels.'° Here the God-hunger is never sated; here in faith one feels heard, faced, touched by the Other. From here one responds with a surprising strength and tenderness. For, from here an all-embracing hope reaches up through the top three levels to say: "There will always be someone to serve and to love wherever I go, whomever I meet, whatever be the conditions of myself and others," From here love explodes up through the top three levels in strong generosity: "How can I give joy to my friends, coworkers, people I serve? How can I help each discover his or her deepest value and find this in each other and in Christ?" Thus, at the fourth level one seems to discover the peaceful river of God's mysterious presence, the radical source of discernment underlying consola-tion and desolation, the prayer of quiet calmness underneath the normal dryness of routinized life, the sometime feeling of dereliction when God is Closest, and the source of exuberantly hopeful generosity at the call of Christ. Influence of the Fourth Level on the Top Three Levels Despite its many levels, human experience is a unified focusing on the world, God, and self. So, it is not surprising that the peace of the fourth level percolates up through the upper three levels--with varying results. For example, in flooding up into the top three levels, this peace may make a face radiant, give added physical strength, direct strong emotions into creative activity, lend stable purpose .to one's thinking, imagining, feeling, deciding. Under these conditions even the ordinarily dour person will occasionally appear to be cheerful and rather outgoing. Because joy and lightness of heart are not infrequently a result of this pe~ace, people may rashly judge that a per-son undergoing deep sorrow at the third level is strange because of "his being unmoved, his quiet smile." On the other hand, uneasiness felt at the fourth level can move up and disturb. A person may be fe~eling euphoric at the top three levels and yet expe-the Cloud of Unknowing, within his own experience of prayer and of giving spiritual direction. ¯ Especially helpful are Chapters IV, V, and VI where he imaginatively and succinctly describes the Dark Night of the Senses and the Dark Night of the Soul. ~o M. Basil Pennington, O.C.S.O., works with brilliant clarity at this fourth level in his two articles "Centering Prayer--Prayer of Quiet" (REwEw FOR RELIGIOUS, Vol. 35, 1976/5, pp. 651-662) and "Progress in Centering Pr~iyer" (REVIEW FOR RELIGIOOS, VOI. 38, 1979/6, pp. 833-838). These are complemented by Thomas Keating, O.C.S.O., with his "Cultivating the Centering Prayer" (REVIEW FOR RELIGIOUS, Vol. 37, 1978/1, pp. 10-15). 818 / Review for Religious, Volume 39, 1980/6 rience a vague restlessness; 'amid continuing success, the man who has everything may feel a sense of incompleteness; within a totally secure situation ("I simply can't lose") a sense of impending chaos sends up ripples of fear from the fourth level. When this happens, people will sometimes~seek to distract themselves from this basic uneasiness. They will overwork., start an unending process of job-jumping, try multiplemarria.ges, haunt psychiatrists, exhaust themselves .on attractive trifles like stamp collecting, golfing, crocheting and televiewing. St. Augustine's description of his ownfascinatio nugacitatis is a case history of one man's twenty-year struggle with constant uneasiness at the fourth level. But if peace from the fourth level is arising within a person's euphoria at the top three levels, it acts as a stabilizing ballast to the ballooning emotions and exuberant activities. For its very perdurance at the depth of one's being gives a sharp sense of the temporariness of success. Indeed, the .implicit awareness of God at the fourth level helps us to feel, as well as to understand, how relative are all events and things compared to the absolute faithfulness of the Lord. In this way, contemplation is permeating not only the top three levels of experience but entering into all the activities issuing from these levels of experience. The duality of contemplation and action is becoming more and more unified as the active person becomes more and more aware of the fourth level of experience. For the prayer of simplicity at the fourth level, in penetrating the top levels of experience, gives a new alertness to God's presence in others, a renewed hope in people's future fidelity, a deeper con-fidence in God's providence. Lastly, it should be mentioned here that the neurotic or psychotic person, if put in touch with the fourth level,, may find a new source of hope. Underneath all the disturbances at the top three levels where the psychiatrist competently works to free his client from constricting fears, is the fourth level where the spiritual director competently tries to help a person interpret God's call. Because these four levels intermingle, both the psychiatrist and the spiritual director must know something of the other's area of competence, must learn to respect each other's discoveries, and must cooperate to help their client accept and live within his limitations. In this way, the neurotic or the psychotic can slowly learn that God will be daily with him, that he can hope against hope without this being just another contradiction, that he is lovable and capable of loving, that, like Theresa of Lisieux, he can become a saint. '~ Four Dimensions of Prayer Experience. Once we have indicated, how the fourth level of awareness intermingles with and influences the other levels, we " In his Storm of Glory (Doubleday, Garden City, New York, 1955, Image) John Beevers indicates that Theresa of Lisieux struggled with personality imbalance of a serious nature from her mother's death (Aug. 28, 1877) until her miraculous cure by the Blessed Virgin (May 13, 1883). See pp. 34, 41-43. The Fourth Level of Prayer: Mystery / 819 are in a position to change the metaphor of "levels" to that of "dimensions" of experience. For human experience is marvelously unified and thus all the levels of awareness do permeate and mutually modify each other in forming a single human consciousness. For example, the fourth level contains the deep root of every prayer. Yet this prayer flowers differently, e.g., into prayer of the feelings and imagination at the third level, into reflective-meditative prayer at'the second level and into vocal prayer (action-prayer) at the first level. This is why these forms of prayer can be equally profound, can succeed each other quickly during a fifteen-minute period of prayer, can support and challenge each other, and can vary in intensity as does conversation between two human beings. This interchange between levels of prayer experience is also the reason why discernment, though founded radically at the fourth level in basic peace or uneasiness, nevertheless also occurs at the third level in the shapes of consola-tion, desolation, obedience, friendship; at the second level in terms of Scrip-ture, historical memories, and reasons pro and con; and even at the first level in the setting of such conditions for discernment as fasting, silence, and mortification. Obviously, then, the presence of God, so intimately and per-duringly active at the fourth level, is not limited to that level of awareness. Consequently, to change the model of explanation from "levels" to "dimensions" is not to deny the distinctions among the four levels and to homogenize their diverse influences on each other. Rather, it is to assert con-comitantly the remarkable unity of a praying person's consciousness. This is to say that all four levels, while remaining distinct, nevertheless are como penetrating and mutually influencing each other like distinct eddies in the single stream of human consciousnesL ,Some Cautions About the Fourth Level Because the above description of the location and the dynamics of the fourth level is rather crude, one must carefully assess one's own experience to see if it somewhat fits this description. One should not be unduly surprised if things are not totally clear. Then, too, one's spiritual director should be con-sulted for the necessary qualifications of the many flat statements made above. At the heart of each person is the deepest mystery and this article can hold only a fitful candle-flame to it. It is hoped that the shifting shadows accompanying such a flame will not obscure the basic contours outlined. For there are many, many layers of experience, and consequently, many, many interpretations of them to be considered. Still, no matter how many levels of experience, there is always the last and deepest level of man's being where union with God is radical.'2 ,2 Would it be outrageous to predict that growing sensitivity to the fourth level of experience will occur through steady practice of the examen of consciousness? 1120 / Review for Religious, Volume 39, 1980/6 Further, though God may be most present and most clearly speaking at the so-called fourth level, still he is also present in all the levels above. As a result, it takes some reflective living to distinguish these levels and to calibrate their functions. So I have been warned: "Only veterans of the spiritual life will really understand what you are saying; others will be mystified or will mistakenly think that they understand--with consequent bad results." In response to this, I can only say that the Lord protects those trying to find him and that no one can escape the facing of mystery deep within himself. It seems to me that we are never "safe" with any mystery, never in control, never ade-quately understanding, always searching and groping, always trusting amid our fears. If we must take chances in order to grow, then here would be the best place of all to gamble. Now Available As A Reprint Prayer of Personal Reminiscence: Sharing One's Memories With Christ by David J. Hassel, S.J. Price: $.60 per copy, plus postage Address R~view for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Journey into Journey--A Reflection Rita Bernard Walton, S.S.J. Sister Rita's last article, "Nomadic Memories," appeared in the January issue, 1978. She resides at St. Charles Seminary; Overbrook; Philadelphia, PA 19151. i was tired, as though at the end of a long journey. Long it had been, for I had journeyed into the human condition and had come to the doorway of under-standing that the human condition was so fragile, so delicately beautiful and so unique. I had journeyed and had come to the crossroads of another journey. It was there that I met Jesus in a new and startlingly beautiful way. For many days I had concentrated on the road itself, the dust, the rocks, the potholes, the many trials of faith and trust, the deaths along the way. It was easy to lose sight of the sunshine, even when it was directly overhead, when my mind grappled with the why of human events of suffering and death, events that seemed to crash in, like hurricane winds. Jesus had been my companion on the whole of my'journey, but for awhile I lost full sightoof him as I became enveloped in the dust-cloud of self pity and independence. It was only when I fell, or when I cried out in hurt or pain that my vision cleared enough to allQw me to see that others were just as fragile and beautiful as I, and I saw him in them. Friends tended to my wounds, making his,compassion so real. I continued on my journey, renewed in tasting the empathy that had been portioned out to me. It was when I came to what seemed like the end of my journey, at the crossroads, that my vision cleared in grace and I saw Jesus again. He was standing there right in front of me as though in a line at the bus depot. He was as dusty and worn down at the heels as I was. He had been journeying in the human condition, too. We looked deeply into each other's eyes, feeling recognition flood within as our eyes drank in the sight of the human condition. "I have come to do the will of him who sent me" (see Jn 6:35-40) we both said together, laughing and hugging 821 822./Review for Religious, ~'olume 39, 1980/6 each other as old friends do. Calvary lingered in my bones and memory. We had tasted each other's experience in dialogue often along the way before this. The look in our eyes now spoke more eloquently than words as we recalled our meetings on The Hill. I saw myself reflected in his eyes and came to understand how much he loved so many other fragile creatures like me--enough to die upon that Hill. Suddenly, I saw an endless procession of fragile creatures reflected in his eyes as once again I heard him say: "I have come to do the will of him who sent me. come follow me" (ibid.; Jn 1:43). All through my life I had worked to achieve something and here I was wrapped in the total surprise of being given unconditional love and the knowledge of its depth of meaning, of its desire for response. I felt rooted in time, yet weightless, as my mind and heart saw and felt the others who had responded to his call. I saw Jesus before me gesturing like a white-faced clown who beckons a crowd to come forward. He skipped around gleefully to show the.adventure with him that lay ahead. I felt life and death penetrate me, both at the same time. Self came to life and self died as I stepped forth, lifted by the urgency ofthat leap. I found myself transformed, a new clown among clowns, called to love the human condition. The clowns remind us, with a tear and a smile, that we share the same human weakness. Thus, it is not surprising that, in the:clown, we have a powerful image to help us under-stand the role of, the minister in contemporary society.' I had laughed and cried so often along the way, feeling the human condi-tion fired in my bones, but it was only my own condition that I had felt. I had seen others and so often moved on without feeling. In this leap away from myself I experienced the desire to share in, and feast in the human condition of my brother an~d sister clowns, the soon-to-be Clowns as well as the never-to-be clowns. Jesus had touched my fire-brighted stillness and unharnessed me. I no longer marched in my own parade~ My mind whirled in thoughtful excitement and new comprehension as I" found myself thinking of my Old Testament favorites, friends whose life stories had~ encouraged me to persevere along the way. I laughed when I thought of Abraham. In my own way I understood how he felt having been stirred by Yahweh (Gn 12:1). When Abraham was seventy-five years oid he had an experience 0f God that created a disturbance in the order of his life. Yahweh took possession of him as friend and placed within him the seed for upsetting the known order of the time. Abraham was headed toward a new foundation caused by the deliberate intervention of God into the course of human history. In response, Abraham abandoned his natural roots and "went" (Gn 12:14). Abraham was called to bring life to celebration in know-ing God's affirmation, and he allowed God to alter the course of his life ' Nouwen, Henri J. M., Clowning in Rome, New York, 1979, p. 2-3. Journey into Journey--A Reflection dramatically. His response brought biblical religion to birth. God moved across the existing culture, purified the existing religion and showed himself to be a personal, saving God. Abraham's story is a story of the trials and con-solations he experienced in his need to have faith in the God who called and stirred him. I think Abraham would have made a good clown. His faith touched me as I reflected on his journey into a new land. I, too, was journeying in a new land and realized that love had placed within me, also, the seed for upsetting my known order of time. Jesus had intervened in the course of my human history and created a disturbance in the order of my life with his call to follow him. He walked on my sand and seeded the field of me. He called me friend, beloved; and I felt his warmth. I was unbirthed, in labor to be born, wrapped in silent wonder, wrapped in warmth, encased, ensacked in womb-like nurturing, waiting to become more of who I am. I was born and aging, greying, daily dying, stepping slower, encased, ensacked in tomb-like mystery, waiting to become more ofwho I am. I was spiraling unborn to birth, spiraling birthed to dying, going both ways--to life, to death-- like the seed, dying to be alive. Quantum leap, broken shell, o rising beauty from out of clay, reaching upwards to the Son; I felt the warmth of him who enters and transforms in utter silence and mystery. His warmth pulled my roots down into the numerous sands of time. His warmth pulled my beauty up into the spiraling newness of his life. Ah, the wonder of it all. I was 894 / Review for Religious, Volume 39, 1980/6 nurturing the mystery of God in me, waiting for the moment to be more of who I am. I had journeyed into the human condition and found the footprints of those who had been there before me. I had cried out from my own slavery that held me deep within my selfishness. I had longed for a new freedom. My Lord, I ask you' to lure me once more and lead me out into the wilderness and speak to my heart. Give me back the vineyards of your love and make my troubled valley a gateway of hope. Show me how to respond to you as I did when I was young, as I did when I came out of the Egypt of sin and into the land of freedom in your love. When that day comes, teach me again how to call you "my husband" and no longer let me call you "distant Lord." Take the names of sin off my lips; let them never be uttered again. When that day comes make a treaty for me with all that is wild in me. Break up the battle in me and make my sleep secure. Betroth me to yourself forever, betroth me with integrity and justice, betroth me with tenderness and love. Betroth me to you with faithfulness so I may come to know you. (see Ho 2:16-22) The Lord put Moses before me for reflection. He marks a turning point in salvation history and is a promise, an expectation for the future (Dt 18:15). Moses' journey with God took him to.the edge of fulfillment. He was deprived of the joy of entering the Promised Land in this life. His glance across the Promised Land accepted ownership of it for his people and it climaxed his ministry to them. His glance thrust us forward as a people of God. Glances along my journey, glimpses of future freedoms thrust me forward, too, and helped form me along the way. My living-dying-living is an exodus event that I continue to celebrate in my covenant with God in grace. I had to learn, as did Moses and the Israelites, to live with confidence in God. God wished me, too, to be content with him. Though he provided much manna, he continued to call to a deeper surrender, to total reliance (Dt 8:2-3). Exodus became a present :reality in the celebration of Eucharist. My "daily bread experience" called me to come out of my self-will slavery into the freedom of surrendering my needs to my Provider. I began to learn to live Journey into Journey--A Reflection / ~125 without the securities and comforts that had been baals along the way. He gave to me in "miraculous measure" (see Ex 16:14-31, 17:6) to increase my faith in order to conquer temptations and survive the desert trials. I began to realize that my whole life was dependent upon his sovereign grace and prom-ise. I felt the trust formed within me asI came to a new life, became a truer person, nourished and brought into covenant. My gratitude and trust found expression in the celebration of the Eucharist and in the ways I began to live with others. His all-the-time presence which had cut into my life, became a deeper experience of presence. This "peak:' experience left its mark on me and continues to call me into wonder and celebration and into deeper exami-nation of the heart of my being. I found that I was interacting with the extra-ordinary love of God. Justice, equity and charity e.ntered a new depth within me. "The wages of a day laborer are to be paid before the day is over, before sundown of the day itself, since he is poor and looks forward to them" (Dt 24:15). This thought brought affirmation alive in me. To pay my brothers and sisters their due ,wages before the sun goes down, to affirm them for who they are, for what they do, was to help me to live in sacred truce with my God and with each one of them. Affirmation makes me lovable. God affirmed me by my creation, by my calling to be more along the journey. Affirmation enriched community liv-ing and spilled out over into liturgy where the heart of affirmation comes to a depth of appreciation around the table of the Lord. I had journeyed into the human condition and learned affirmation from God's presence to Abraham, to Moses in the desert, and with me in the desert night into which he had invited me. I realized that finally My self-will cocoon had worn thin. It had cracked. The long hours of darkness and death-like sleep were at an end. A new awaking had flashed through my being, and I felt the pulsation of new life in the deep recesses of my unknown self. I felt my weakness, fragileness, and the limited space this life permits; but I had come to know the unbounded space of time that my Creator has. I felt a flutter in my new wings, faith sustained and overcame the fear of being lifted by the gentle breeze that warmed my wings and lifted them to the sun and sky. There ffere flashes of color and shapes of hope I had never seen before. They surrounded me and formed a world of trust that enhanced the colors I, too, had been gifted with. Wings and color, 826 / Review for fleligious, Volume 39, 1980/6 warmth and sun, gentle .breeze and cracked cocoon, --a new world, a new pulsation of life, and surrender, amen, your will be done. . and I was born, and borne aloft to him on the wings of love. Silence, burst of sound. Darkness, flash of light. " Once entombed, now unwombed, made real. Made real and set free, set free in the desert castle of life, sparked by the Flame of Love, enveloped by the Cloud of the Spirit, held only by the Song of Mortalness and the time to sing it in joy. I was made real, with what was real gone. I no longer fit into the crevices of the past nor in the ways of yesterday. I couldn't speak to yesterday as once I did. I tried and laughter faded, while puzzles formed and pain stood up. Yesterday and I were no longer one, and I had to trust that wings and colors would speak for themselves, that pains would be salved by the Son for I could not fold my wings to return to the cocoon of yesterday. A new form of life was presented io me in my quantum leap; for it to remain effective I knew I had to relate to and affect the world where I lived. I had to examine what would guide and support, my internal strength during my period of adjustment~ I was. on journey with a definite purpose, to keep cove-nant with my beloved God. I knew my quantum leap was a "peak" moment to recall and bring to celebration. I knew that I had to celebrate.by living fully alive, deeply in tune and in harmony with the life that surrounded me. God had funneled me down through many generations of people and I had to live as an important part of the whole production of life. I realized that Jesus held the promise of life. He set me free from sin and death through the sorrow and joy of the cross. Faith and trust had to stay alive in me and come to external expression in the celebration of life. Jesus had drawn me close and changed the structure of my existence. I became aware of his wanting my total dependence, a dependence of love, a life of daily living- " dying-living in the internal martyrdom of the consuming fire of love. I felt like bread dough that had become leavened and I was rising to the proportion that Journey into Journey--A Reflection / 827 he had measured out for me. He asked only for love. His was the action which created laughter within me, a love that reflected itself in a deeper sense of peace and joy. I was given a new identity in living a deeper form of covenant love. I was being built and structured into a new expression of love that gentles, purifies and strengthens as it sets the soul aflame with the desire to serve and love in total unity of mind, heart, and will. Nothing seemed dif-ferent, yet everything was different, is different. There is a new beauty in the air, in the pulsation of life and in silence which is an alive silence filled with wonder. In the silence of wonder I found and. still find my attitudes under reform. My wildness is being consumed further. The cry of the poor wants to be heard; and Jesus asks for a compassionate friend to respond to the cry of pain, of loneliness, of suffering that is crying out from members of his bruised body. In my meeting with Jesus at the crossroads of my journey, in the quan-tum leap of faith, in exodus from self, Jesus had blessed me--blessed me as poor. He brought me to the beautiful awareness of the fragileness of the human condition we all share. In union with him in the blessed poverty of dependence I am learning to share his love-gift. His living word gives me courage and encouragement. I hear him say: You are poor, and I have need of your povertyr your dependence on Me, Blessed are ihe poor in spirit; the kingdom o'f heaven is theirs (Mr 5:3). Your Father, who sees all that is done in secret, will reward you (Mt 6:6). You are poor, and I have need of your poverty to fill the hungry with good things and to give dessert to the poorest poor who are filled even with the crumbs of things, and the little that the poor can share. You are poor. Come! I know the plans .I have in mind for you. Plans for you to seek me with all your heart (Jr 29:11-14), for you are poor with need to find me, with need to listen so to listen to the poor and the poorer-- with a heart's care. 828 / Review for Religious, Volume 39, 1980/6 You are poor. The Plan I have for you is poor, a foolish plan, a prophet's plan. ¯ Console my people, console them (Is 40:1). Go now to those to whom I send you. and say whatever I command you (Jr 1:7). Do not be afraid, for I am with you (Is 43:5). I have called you- pool', I will be with you--poor, passing through the sea.--poor, walking through fire~ poor, you are precious in my eyes--poor, you are honored--poor, and I love you--poor. Do not be afraid, for I am with you. You are poor, and I have need of your poverty for the poor are blessed in spirit, heaven is the kingdom that is theirs. It is the Father's given reward. You are poor . Come! I lead you with reins of kindness, With leading strings of love (Ho 11:4), for you are poor with need to be fed, with need to be led-- so to, lead, for it is only the led who become those who lead. You are poor, and I have need of your poverty; for the poor are blessed in spirit, heaven is the kingdom that is theirs. It is the Father's given rewhrd You are poor, and I have need of your poverty. Come! I shall feed you in good pasturage. Journey into Journey--A Reflection / 829 You will rest in good grazing ground. I will show you where to rest (Ezk 35:14-16) Come! Come to feed the rich who fatten on the spoils of greed. Come! Come to look with me for the lost one, the stray one, the wounded one. Come! Be a true shepherd to them. You are poor, and I have need of your poverty, for the poor spirit is blessed. Heaven is the kingdom, a reward given by the Father who sees. Who sees that you are poor. You are poor, and I have need of your poverty. I have need for your spirit to be poor, poor enough to be sustained only on manna, on quail, on water, from rock (Ex 16), poor enough to be sustained on providence, the sustenance of the poor. You are poor, and I have need of your poverty. Come! Show the anawim the manna for thb seventh day so they may gather and share what few omers they need (Ex 16:23). Bring forward the people tha~t is blind, yet has eyes, that is deaf and yet has ears (Is 43:~). They are poor and in need of your poverty. Your poverty-- my song, piped through a bruised reed of foolish clay. Come! Sing a new hymn! Let praise resound from the ends of the earth, Let the sea sing praise, 830 / Review for Religious, Volume 39, 1980/6 Let the deserts and the cities raise voice! (Is 42:10-11). Your poverty--my song, piped through a bruised reed of foolish clay. Come! Come to the water, thirsty as you are; and though you have no money, come! I make no charge for corn, for wine, for milk. I make no charge for satisfying bread (Is 55:1-3). Come! Give your attention, listen! I know theplans I have in mindforyou (Jr 29:1 l). Come! Come to covenant (Is 55:4). you are poor. Your poverty--my song. My words do not return to me empty. They water the earth. They give growth and seed (Is 55). --seed for the poor. Your poverty--my song. You are poor, and I have need of your poverty, for the poor spirit is blessed. Heaven is the kingdom, a reward given by the Father, who sees . . and he took pity on them. (Mk 6:34). He took the five loaves and the two fish. (v. 41). They all ate., and (v. 42) They collected the scraps remaining, twelve baskets full (Mt 14:20). Come! You are poor, and I have need of your poverty. In grace and love I respond: Let what you have said be done to me (Lk 1:38). I am poor, ° and I have need of your song. Journey into Journey--A Reflection / 831 It took many years to form Israel as a people:. It takes us years to be formed as his beloved. We each experience our own Exodus, Covenant, Tran-sition, and Celebration through many times of stepping but of chronolo.gical time into kyriological moments. So, come! I was tired, as though ~at the end of a long journey. Long it had been, for 1 had journeyed into the human condition to find that the next stage of the journey was just beginning. I have joyfully met you along the way. Come! O God, in mercy bless us; let your face beam with joy as you look down on us. Send us around the world with the news of your saving power and your eternal plan for all people. How everyone throughout the earth will praise you! (Ps 67:1-3, adapted The Way). An Apostolic Spirituality for the Ministry of Social Justice by Max Oliva, S.J. Price: $.50 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Developmental Stages and the Contemporary Male Novice Jonathan Foster, O.F.M. Father Jonathan is Director of Continuing Education for the Chicago-St. Louis Province of Franciscans. He holds a Ph.D. from the University of Chicago in Adult Education and Develop-ment. His present address is Office of Continuing Education; 3400 St. Paschal Drive; Oak Brook, IL 60521. Writing an article such as this is a precarious business. The study of adult development stages is of fairly recent origin in the empirical sciences. There is some very interesting theory (Erikson, 1963, 1964; Kohlberg, 1968; Levinson, 1978; Fowler, 1978; Vaiilant, 1977), but not an abundance of evidence. Moreover, what theory and evidence exist leave us with no clearcut delimita-tion of such stages. One prominent developmentalist (Neugarten) has in fact stated that all we know is that there is some development in adults. Its precise staging is by no means widely accepted. An article such as this is also precarious because of the subject of interest: novices. They comprise no one adult developmental stage. In recent years in my own community, the age range has run from twenty-two to fifty. To treat them all as "young adults" is obviously to allow some of them to fall through the cracks, or, if you will, off the end. Nevertheless, I will attempt to make some sense out of the evidence we have to date, and apply this to a reasonable estimate of what a novice is. I take the age of a typical novice from our Vocation Center's projection of the next few classes currently in pre-novitiate programs for our province. According to this projection, the age of most novices in the immediate future will fall between twenty-two and twenty-eight. There will certainly be a few older than this. But it is not likely, in view. of current policies, that there will be any younger. The observations I will make here will concern the generality of 832 Developmental Stages / 883 young American adults, from whose company we can assume most novices come. According to Levinson (1978), the essential task of the young adult is to separate himself .from emotional dependence on his family and the social structure from which he comes-- not thesame, it should be noted, as destroy-ing his roots. He does this by exploring different possibilities for making his life and creating a stable life structure in which to live out whatever this separation has led him to. Both elements, exploration and stabilization, need equal attention during this period. In one way or another, ehch of the stages we shall look at attempt to deal with this dynamic. The Developmental Task: Identity and Dream Formation I am treating these two stages as one because of their intimate connection with each other. By identity I mean the ability of the individual to see himself as essentially the same person as he passes through the many, even profound, changes of his life. The first great change in a person's life is the traumatic passage from adolescence to adulthood with all the separation and newness it brings with it. The achievement of identity is not so much the search for something new and frustratingly elusive as it is the maintenance and building of a "unique and reasonably coherent whole".(Erikson, 1968), something that holds together and remains ultimately the same despite the shock of change, and the addition of the new. In other words, "identity" is not exclu-sively drawn from within. It is built on a given reality growing out of the experience of community, persons, the historical times, and especially at this age, out of ideology. Ideology is a vision according to which the individual wants to live. Identity in this ideological sense moves into dream formation, a concep-tion of life that the individual picks oi~t as most suitable to his personality. Identity is thus not a mere summation of all experiences a young man has. It is the process by which he tries to integrate what he already knows about himself with elements of experience that seem to promise him a vision and purpose by which he can live and give meaning to life. In this process he must perceive himself as at core unchanged. The question he must answer at this stage of life is simply, "Do I fit with this dream?" Several elements go into the achieving of this identity. One of the principal catalysts is the attraction of a strong ideological system, such as, for example, the Franciscan way of life. This is the "dream." It may stem from a purely ideological contact with St. Francis. But it does not become a real and viable dream until it is experienced in a vital institutional reality, and in attractive personalities living it out. In accepting and trying out the "lived dream," it is especially important that there be at least one special person who embodies that dream, and inter-prets it to the new aspirant in a way that has personal significance to him. This 834 / Review for Religious, Volume 39, 1980/6 is the mentor so often spoken of today. He is not typically a hcro at a distance--though this is possible--but, in our context, a committed religious who shares the younger religious' visionandwho pays special attention to the latter's apprenticeship in that vision. The first reality is probab!y of more significance to older communities with well-known and charismatic founders. We find it particularly so in the Franciscan order, whose founder is one of the most popular and attractive men in history. The problem is this, that today, to a far greater extent than in earlier years, young men are attracted to the Franciscan order precisely by the dream, with relatively less experience of those who profess to embody it. Up to fifteen years ago, most aspirants came to the order out 6f heavily Franciscan contexts, attracted, not by the historical vision of St. Francis--of which they had but a dim view--but by the actual way in which Franciscan priests and brothers lived their own vision of religious life, or by a traditional piety which was, upon close examination, barely distinguishable from that of any other religious order. The dream that attracts candidates today, however, is more often.in touch with the historical view. Candidates thus are more likely to be confused and puzzled by their encounter with many friars who entered the order out of con-tact with Franciscans, not St. Francis, and who may seem, therefore, to the candidate to have rationalized the historical "dream" away. It creates in him, moreover, great insecurities that perhaps his vision is not a real one, or that "those who count" may not view his "dream" as an acceptable version of the Franciscan vision. It is for this reason, once more, that the mentor is extremely important to the young religious, to reassure him--perhaps even to play the advocate before "those who count." In this connection, it seems desirable that the place where novices live should not feature a uniform view of the particular order's "dream." Both staff and community should display some diversity in interpretation of that "dream." Thus both mentor and community can at once challenge and support the candidate's perception of the "dream." Another identity-related problem with this age-group is the prolongation of the moratorium (Erikson, 1963). This is a period of life, usually beginning with adolescence and lasting an indeterminate period (often well into the mid-twenties), in which an individual, committed to nothing, explores and plays with a variety of possibilities or dreams. This is an entirely legitimate develop-ment, perhaps one that many of us never fully undertook. Ideally, it ought to be completed by the time of entry into novitiate, but in today's society, which increasingly delays adulthood, it is not at all unlikely that a candidate will try novitiate with the same degree of uncommittedness as he might hax~e tried being a cowboy in the nineteenth century. Novitiate, it seems, implies some degree of commitment to the dream, and"should not be 'viewed as a moratorium experience. A third problem is that young adults at the "identity-dream formation" Developmental Stages / 835 stage are given to caricaturization. In an attempt to make the dream fit, and fit so securely as to cover all aspects of the aspirant's reality, he tends to see it in terms of black and white. Consequently, he tends to portray his chosen dream somewhat unrealistically, and even to be intolerant of other dreams. The attraction of young people to an oversimplified view of life and reality is well known, and applies just as much to novices in religious orders. Kohibert (1968) and Fowler (1978) have both pointed out that people at this stage of development make moral and religious judgments primarily in terms of their commitment to a particular group of people or an institution which they see as embodying their dream. This is distinct from making judgments in terms of abstract principles applicable to one~'.s own group as well as others. Such a development is perhaps natural and necessary. However, the activity of an overzealous or overly charismatic director--or indeed mentor--can play directly into this .,caricaturizing tendency and allow it to sharpen into a dangerously unrealistic view of life. A further problem is that powerful religious conversions sometimes occur at this stage. Individuals allow themselves to be so overwhelmed by a vision or dream .that they cease to see continuity between what they were before the conversion and what they see themselves to have become because of the conversion. Indeed often they do not want to see the continuity. Such conver-sions, apart from rare cases, are obviously disruptive to the developmental process of identity formation. Of some interest to directors of a novitiate, which, ambng other things, is a time of an intense and unremitting daily round of organized prayer, is the attitude of young adults towards organized religiosity. It is in the latter phases of identity formation that participation in formal religious practice is typically at its very lowest ebb. This usually reflects the individual's attempt to separate himself from dependence on his family and culture, including the religious structure bound up with that. The fact is that it is precisely in the novitiate year that aspiring religious are subjected to the most intense exposure to formal religiosity they will perhaps ever know, and this may rub a bit excessively against the developmental grain. Some caution must be urged, too, concerning the possibilities of contem-plation at this stage. True religious contemplation--by means of which the individual, while retaining his identity, is drawn out of himself into union with God--is objectively oriented. It assumes some stable sense of identity. It is for this reason that religious contemplation is not normally found in young adults and most often flourishes in the more contented self-acceptance of mature adulthood. What passes for contemplation among the young is more typically a preoccupation with the achieving of identity than the handing over of this identity into union with God. The young adult is by developmental necessity more self-centered, indeed self-absorbed, than other-centered. Novitiate directors need to keep this in mind when inculcating habits of prayer and contemplation. To speak of the novitiate as a "year of contemplation" 8:36 / Review for Religious, Volume 39, 1980/6 can be misleading, and even, in terms of what both novices and their directors expect to happen, damaging. The Developmental Task: Intimacy Intimacy is basically the task of learning to establish close relationships with others, to respect human beings as ends, not mere means, of learning to communicate. It is a form of love, and it is the love that characterizes persons at this age. Erikson (1964) distinguishes this love of Relationship from the love of Care that is characteristic of the more mature adult. The task of intimacy may be described as one of the major tests of a person's identity. If this identity is'securely in hand, then one is capable of risking it in relationship, and indeed must do so. If the identity is not secure, intimacy is more difficult to achieve and is often avoided or at least sim~ated. Most young people, however, make serious forays into intimate or quasi-intimate relationships at this stage. Intimacy is indeed the task that marriage at this age seeks to accomplish. The relationship is not, however, exclusively heterosexual, although this is the typical form it takes. Erikson (1964), in a phrase reminiscent of St. Francis of Assisi who urged his brothers to exercise a mother's love for their confreres, wrote that intimacy also happens when "young adults become sons of each other." The failure to achieve intimacy results to some degree or other in isolation, the inability to relate deeply. A number of structures will be important in a novitiate to enable the process of intimacy achievement to go forward. Obviously, there must be opportunities for the development of friendships, including friendships with women. Some friendship will be available within the community, but since friendship-making is highly selective, this may not always be the case. With the smaller novitiate classes prevalent today, making intimate friendships has become more difficult. Larger classes make such relationships more possible. Smaller numbers limit the possibility. Given these smaller numbers, the importance of locating the novitiate in a community which includes a substan: tial number of other religious seems important. For this reason, close friend-ships outside the novitiate community cannot be excluded either. Hence the advisability of allowing, indeed encouraging, other forms of maintaining friendship contact: visits, correspondence, telephones. The mentor is very important to this task. The mentor-relationship is an intimate one when it is exercised in spiritual direction, confession, or simple friendship. There is indeed a case to be made (Levinson, 1978) for the "Special Woman" as mentor to the young male adult. In this relationship, intimacy expands easily into a heterosexuality which is less threatening to the celibacy aspect of the dream. A lived brotherhood is important for the young adult. Not only does it increase the likelihood of selective friendship, but failing this, still allows for a considerable amount of sharing at a deeper level. In this respect, the current emphasis in most orders on brotherhood or community is an especially attrac- Developmental Stages / 837 tive aspect of/he dream for young men. The achievement of intimacy in an all-male structure presents special problems. Women, in such situations, tend to get caricaturized. They may be over-romanticized as indispensable partners in the life-journey. They may be feared as a threat to the dream. Or they may be ridiculed as a result of a cultural residue of male chauvinism, a position unfortunately supported by a large segment of the male ecclesiastical establishment. Hence, it is important that novices have an on-going encounter with women their own age, such as for example the inter-novitiate program in the Chicago area where novices from several different communities of men and women meet weekly for study, prayer and informal interaction. However, it is also interesting to note that, even in the larger world, many men get so caught up in their dream, or their career, that women do not romantically interest them at this stage. This may very well describe the situa-tion of the modern novice, as we shall note when we discuss career consolida-tion below. What frequently happens, however, is that once they reach the thirties, some of that pressure lifts, and the quest for intimacy with women starts anew, including a deep interest in marriage. Homosexuality is a form of intimacy, and is, of course, always a problem in the all-male society. This is more true today when there has been some social legitimation of the homosexual friendship. There is simply no way of avoiding this possibility, and directors should understand that an occasional homosexual encounter neither automatically implies homosexuality nor is necessarily grounds for expulsion. Finally, the concern for intimacy explains in part the young religious' preference for one-to-one ministries over the ministries involving administra-tion, leadership and social change. It is the need for people in his life. Developmental Stage: Career Consolidation Vaillant (1977) points out that an intermediary stage occurs between Erikson's stages of Intimacy and Generativity, one that Erikson did not fully consider. This is the stage at which the young adult becomes preoccupied with establishing work skills and climbing the career ladder. It begins in the twen-ties, and lasts usually throughout most of the thirties. What is important about this period is the mastery of a craft, the seeking of approval for one's work and achievements, the thrust of ambition, the excitement of developing a career, the sheer pleasure of work and success. It is a time when the vividness of the dream recedes, and the individual focuses rather on the work associated with the dream. The role of the mentor also declines. Thus, what guides the young adult at this stage is neither parent, mentor, nor even dream. It is the satisfaction of the work itself. What happens at this stage may very well be the triumph of the larger society's "Dream" in the individual, the American Dream of Success and Achievement. Certain it is that American society strongly rewards work, achievement and success. It is not surprising that the 838 / Review for Religious, Volume 39, 1980/6 career-consolidation stage is accompanied to a large extent by the decline of the intense inner life that characterized the stages of Dream Formation and Intimacy. Given the increasing number of older candidates entering religious life, especially those already committed to or having just finished intensive preparation for professional careers, it is important that directors be aware of this dynamism. To the extent that this development stage is at work, the novice must have opportunities to exercise his competence, not, perhaps, in his chosen career, but at least in some area of novitiate life. This means that he shall have to be given some area of responsibility that is more than sweeping a corridor~ He must, moreover, be constantly able to exercise at least the basic tools of all work-competence: the hands, the mind, the imagination," and judgment-making that has consequences. The larger question may be to what extent this professional training and competence already acquired may have on the novitiate experience. Such training and competence may have achieved apart from the dream formation which the novitiate agenda is all about. It may even be somewhat separate from-- even in conflict with -- that dream. Yet it usual-ly has brought continued rewards and satisfaction so necessary at this stage of life. It is not clear to me how a novitiate experience handles such a conflict. But for a novitiate director to simply ignore this previous experience does not seem to me to constitute a reasonable response. These, then, are the stages of development likely to be encountered in a given novitiate class. Because of their fluidity and because of the individuality with which each person passes through them, they are perhaps useful more as mind-sets by the director than as the basis for actual guidelines. Three recom-mendations emerge strongly from their consideration, however. The first is the necessity to view a novitiate as a highly individualized experience. Not a solitary experience, but one which a group of young men move through together, each following to whatever extent necessary his own individual track. Obviously, Group Spiritual Direction is no substitute for individual attention. Which leads to the second recommendation, the need for mentors. Whether this role is carried out by the director, his associate, a chosen spiritual director, or another member of the religious community, its impor-tance is critical. Finally, given the social context of Identity/Dream Forma-tion and Intimacy, it seems important that the novitiate be not a sequestered experience. A director and his novices should not go off to the woods by themselves for a year. They should live in an extensive friar community and they should be in regular, on-going contact with the community-dream-- manifested certainly in its documents, but even more so by regular in-depth contact with the people who incarnate that dream in their lives. Yes Peter G. van Breemen, S.J. Father van Breemen is a staff member of the newly erected Dutch Center of Spirituality Om Vuur; Twelloseweg 5; 7419 BJ Deventer, The Netherlands. This article is a chapter from his forthcoming book, Certain as the Dawn, scheduled for publication by Dimension Books (Denville, N J) in the fall of 1980. doration always implies surrender, a fiat. In fact adoration is a surrender of our whole being, a dedication of all our affection, a gift of every minute of our time. Adoration has to be lived; it commands a life-style. Since adoration is the ultimate, it includes everythir~g. Adoration is a Yes, expressed with or without words during prayer, but then lived every single moment of the day and of the night. Being the ultimate, adoration also provides perspective to all that precedes; the total Yes injects meaning into everything that is encom-passed by it. Three concise lines which Dag HammarskjOld wrote in his diary in March 1956, some five years before his tragic death, offer a framework for a meditafibn on Yes. You dare your Yes--and experience a meaning. You repeat your Yes--and all things acquire a meaning. When everything has a meaning, how can you live anything but a Yes!~ You Dare Your Yesmand Experience a Meaning "Yes" is a daring word: it implies arisk and requires courage. It means a leaving behind in order to move ahead. We leave behind what is certain and we ventureinto the unknown. We give up what has become dear and proceed as a ' Dag HammarskjOld, Markings, transl, by Leif SjOberg and W. H. Auden (London, Faber & Faber), p. 110. 839 840 / Review for Religious, Volume 39, 1980/6 free person without looking back. "None of you can be my disciple if he does not renounce all his possessions (Lk 14:33). "Whoever puts his hand to the plow but keeps looking back is unfit for the reign of God" (Lk 9:62). It can be very hard to really say good-bye. A famous French proverb claims it is mourir un peu, a little, dying. It means farewell to people and to things to which we are far more attached than we realized. We give to the people with whom we live and we take from them. Somehow we are more aware of the sacrificing during the actual process, while the receiving becomes more manifest after it has stopped. It is like the various organs of the body which we easily take for granted as long as they function well, whereas we learn to appre.ciate them most when ill. It is only in the concrete leaving that we find out how dependent we are on the things we have collected during the years, how we have become entangled in the small world of our hands, our minds, our hearts. We have developed our own ways of enjoying and asserting ourselves in that small world, even to the point of imposing it on others. We have learned to manage in it. To leave means to cut the ego. That is one reason why we shrink from giving up the past. Being human is essentially living in an exodus-situation. Leaving is part of life. We have to ready ourselves in many .minor rehearsals for the final farewell which is the only absolute certainty of everybody's life. Apart from God, everything in life is transitory: everything biological, social, political, intellectual, etc. The refusal to accept this passing quality of life causes stunted growth, induration, and in extreme cases, neurosis. The early Chris-tians sometimes called their faith "The Way." God is always greater; he keeps us continually on the move. "Here we have no lasting city; we are seeking one which is to come" (Heb 13:14). Jesus stressed that the kingdom of God re-quires the Gift of self: "Whoever would save his life will lose it, whoever loses his life for my sake will find it" (Mt 16:25). The giving up of oneself in this life is not done once and for all; it is an ever-growing gift of self and demands an increasing willingness to sacrifice. To leave people and things behind does not mark the end; rather it opens up a new beginning in a wider context. The severing of the umbilical cord introduces the baby into the family; the leaving of the family's security challenges the adolescent to venture into a big world; the renouncing which Jesus demands leads us into the kingdom of God. The pruning is for increas-ing the yield. The Father is glorified in our bearing much fruit. It is not the stripped, stifled, petty life that honors him, but the life which surges to the full. Jesus leads the way. This man-for-others appeals. The reflection of his intimacy with his Father intrigues and invites us. He calls us to follow. We do not know where his way will lead us, but we do have an intuition that it will transform us for the better. If our hearts are cluttered with houses or land, relatives or friends, job or hobby, he is going to set us free so that we can go forward. All that remains will be love--serving God and serving people. The Yes is particularly scary because it is so personal. It affects the deepest 841 in me, where I am most myself. There exists no mold for it. It is my yes, such as no one before me has ever said and in which no one can really accompany me. The Yes condenses my whole self. I have 'to descend into the depths of my self in order to perform the act of my life. The person who wants always to be upheld by others could never go that far. Yet in saying Yes, there is a solidarity with others which gives strength and inspiration. The community of all those who spoke their Yes gives us support. Outstanding is the help of Mary who is an immaculate Yes, a simple fiat. Above all, her Son in his absolutely unambiguous and unrestricted Yes, enables us to dare our Yes: "Jesus Christ. was not alternately 'yes' and 'no'; he was never anything but 'yes.' Whatever promises God had made have been fulfilled in him; therefore it is through him that we address our Amen to God." (2 Co 1:19-20). Nevertheless it remains an adventure to follow Jesus in his Yes. It entails giving up tangible security and the felt affirmation by others. It is an act of faith. "Yes" is a word of freedom; to be authentic it can never be forced. Ultimately it can be said only to a person, not to a thing or an institution. The German author Giinther Grass once wrote an enigmatic little "poem" to which he gave the title "Yes." This house has two exits; I use the third one. Between Anne and Anne, I choose for Anne. The interpretation is said2 to be that both exits of the house lead into meaning-lessness which G~nther Grass rejects. The third exit is not something but someone: Anne. Between Anne the saint and Anne the sinner, between Anne the beautiful and Anne the unattractive, the poet chooses the actual Anne, and through her finds life meaningful. His yes to the real Anne saves him from the existentialist void. Grass' poetic riddle rhymes well with HammarskjOld's clear entry: "You dare your Yes--and experience a meaning." Meaning implies more than an intellectual conviction; it comprehends the whole of life. True meaning is beyond success or failure. The Way leads to the wisdom of the cross; this is a disaster which is a triumph, and a victory which is a catastrophe. The paschal mystery unites the horror of the crucifixion and the glory of the resurrection. The folly of the cross reveals the ultimate mean-ing. The following of Jesus leads beyond the antithesis of humiliation and elevation. The Way leads into a new realm of life where old values acquire a new perspective and where what used to be considered meaningless shows an unexpected significance. Therefore it provides a tremendous strength for making sacrifices. As long as we count the cost, seek our own comfort, fight for our position or strive for recognition we have not yet said a whole-hearted gsef Sudbrack, S.J., in Geist und Leben 48, October 1974, pp. 346-347. 842 / Review for Religious, Volume 39, 1980/6 Yes nor experienced the true meaning of life. You Repeat~Your Yes--and All Things Acquire a Meaning It is not enough to say Yes just once, It has to,be repeated over and over again. We have to set out on a way and we have to carry on step by step. Our Yes is a growing reality; the further we go, the deeper and richer its content. The resistance, of course, is always there. We do not want to reiterate it in ever new circumstances. We find ourselves, like Jacob, resisting the angel of Yahweh (Gn 32:23~33). During the night Jacob crosses the ford of the Jabbok and untildaybreak he wrestles with aman whom he does not know is a divine messenger. At the end of his fight he asks for the stranger's blessing. He then receives a new name, Israel, meaning "you contehded with divine beings." In his struggle against God he becomes injured and keeps on limping. It is a strange, but .typical story. How difficult to recognize God in his numerous disguises. How easy to consider him a threat to be fought. How often is our encounter with God, before it becomes a bow to receive his blessing, first a long, dark ~resistance. How much harm do we inflict on ourselves in that opposition. Every refusal to repeat our Yes does harm to our personality; it stifles our growth, eats out our joy and reduces the meaningfulness of our life. What follows are self-concern, grudges, resentment, compensations, addic-tions of all kinds, polarization which we stretch too far, fencing in against other people. The half-hearted Yes creates impaired persons, very much unlike the kind God wants us to be. "I know your deeds; I know you are neither hot nor cold. How I wish you were one or the other--hot or cold! But because you are lukewarm, neither hot nor cold, I will spew you out of my mouth!" (Rv 3:15-16). The Yes has to be repeated so often that it includes everything in the past, in the present and in the future. As long as there is something in my past which I reject, there is still a screen in me that pr~events my being transparent. That which I repress or resent splits my inner self, or becomes a heavy chain I drag along behind me. It may take time to really accept the suffering or the failure that came to me, maybe long ago, but it is vital that I do accept it. The Yes can create a meaning where first there was none. The repeated Yes will become more mature, more profound, more silent, and eventually it will extract light from the dark, radiance from, the cross. "We know that God makes all things work together for the good of those who have been called according to his decree" (Rm 8:28). To say Yes is to accept the present. It means to acknowledge gratefully the talents and the possibilities I have without thinking that all of them have to be realized. It means to accept my limitations in health, education, character, etc., while at thesame time trying to overcome them. It means to transform gently weaknesses into strength, innate temptations into grace, given potential into a ripe harvest. It means to say Yes to the lives of others and to give them the room and the sympathy they need. It means to accept the situation I am in, Yes / 843 and myself in that situation. To repeat my Yes will lead to self-acceptance which in turn, will make everything else meaningful. It is obvious of course, that the Yes is not identical with a limp settling for anything, neglecting all attempts to improve things. The opposite is true: it is only by accepting them that things can be improved. No effort born of anger, impatience or resentment will bear fruit. An example may illustrate this point. Suppose the parents of a stuttering boy have great difficulty in accepting /he child's handicap. Whenever he stammers, they harshly make him repeat his words. One evening the parents discuss the situation. They both had noticed that the stuttering was becoming worse and they begin to see that the pressure they put on the boy may have something to do with it. So they decid~ to make no more remarks when the child stammers. Both father and mother manage to live up to their resolution, and yet they find that the speech handi-cap is becoming still worse. After some time, they talk things over once more and discover that, in their first discussion, they had changed only their policy, their external approach, but not their interior attitude. They had stopped scolding all right, but they still resented the stuttering. The boy was no longer being reprimanded, but he still felt the pressure of disappointing his parents. At this :pOint the parents break through to a new mentality and accept the boy as he is, with his stuttering. The paradox is that from now onward, the child can slowly improve in his speech because he no longer has to. This is a real paradox: as long as the parents resentfully demanded it, progress was blocked; after thedefect is accepted in peace, it begins to improve. In some cases we are simultaneously both the parents and the boy! The Yes to the future is a stark act of faith since we do not know what ~ve are saying Yes to. It is only the confidence in a person that enables us to say Yes for better or for worse. In the wedding it is the trust in the spouse, together ¯ with our faith in God that allows us to engage in a common future and to accept whatever it has in store. In ordination and in religious profession it is--over and above the reliance on the community--the belief in the living God that constitutes the basis for commitment. Without a strong spirit of faith, it would be utter foolishness to promise solemnly and forever poverty, chastity, and obedience. In fact the beauty and the testimony of the vows con-sists precisely in their being so explicitly an act of faith. When Everything Has a Meaning, How Can You Live Anything But a Yes! The faithful repetition of our Yes eventually leads us to the watershed where life starts flowing in another direction. The uphill climb pays off in a panoramic perspective and gracious ease to live the Yes continuously. The pilgrim has become single-hearted and now sees God everywhere. The purity of his eye penetrates to the deepest Ground of everything and discerns all as grace-filled and meaningful. This in turn reinforces the Yes. Life has become whole and holy. Meaninglessness implies that the various life-experiences are disconnected 844 / Review for Religious, l/olume 39, 1980/6 and therefore disconcerting. It just does not make sense! They present a void which creates feelings of despair. They paralyze all efforts to do something about it because they suggest that it is all useless anyway. Suicide becomes an alluring temptation. In the realm beyond the watershed the isolated pieces fall into place and show a pattern never perceived before. Perhaps it is more accu-rate to say that the change takes place not so much in the objective reality as in our view of it. We have finally reached the vantage point where we have the right perspective. The total Yes has rendered all reality transparent and coherent. We feel like Jacob awakening from his dream at Bethel: "Truly, the Lord is in this spot, although I did not know it!" (Gn 28:16). A deep joy a~ccompanies this experience. It is like coming home after a long, hopeless meander. That home is really the presence of God. We now recognize him everywhere, even where previously we had discerned nothing whatsoever of him. He is the bond that connects all. It is the old concept of divine providence which we rediscover in shining newness. Meaningfulness then, is not some-thing, but someone. God has nothing since he is the creator of all. He does not produce something which he then delivers. He remains the living center of all that is; without him, it could not be. In everything he gives, he gives himself as well; therefore he can be found in everything. It is ohly in recognizing God this way that reality acquires its full meaning, is allowed to be all that it is meant to be. The basic trust which is so vital for human well-being now extends to all of reality. "Nothing can separate us from the love of God." (Rm 8:39). The surrender can now be complete. How can we live anything but a Yes? We can join in with Charles de Foucauld in his prayer of abandonment: Father. I abandon myself into your hands; do with me what you will. Whatever you may do, 1 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, 0 Lord. Into your hands l commend my soul; I offer it to you with all the love of my heart, for ! love you Lord, and so need to give myself, to surrender myself into your hands, without reserve, and with boundless confidence, for you are my father. Others, to art.iculate their gift of self, may prefer the older prayer of St. Ignatius of Loyola at the end of his Spiritual Exercises: Take, Lord, all my liberty. Receive my memory, my understanding, my whole will, Yes / 845 all that I have and possess. You have given all to me; I return it all to you. Do with me as you will; Give me only your love and your grace. with these I am rich enough and ! desire nothing more. In Luke's Gospel we find an expression of total abandonment that is still much older and took only one word:fiat. With it Mary chooses obedience as the pattern of her life, "Let it be done to me as you say" (Lk 1:38); through it she surrenders her body to God, and all her possessions are also included in this one act of abandonment. Said in a moment, it is spelled out in a lifetime. As a sheaf is bound in the middle and fans out towards the ends, so the life of Mary, in all its bounty, is held together by this little word. All her years before this moment flow into it and all the rest of her life flows from it. God's grace enables her to say it, and in saying it, she enables God's grace to work in her. It directs her whole beirig towards God and away from selfishness and self-concern. It makes her completely transparent so that through her the Light in its fullness can come into the world. It creates the room God needs to become man. Jesus is the embodiment of. Mary's Yes, the fruit of her fiat; greater fruitfulness is inconceivable. Her fiat in no way stymies her personality; in fact, it brings her utter fulfillment and is the prototype of all Christian fruit-fulness. We come to you, Mother of our Lord and Mother of us all, to thank you for your Yes that gave us the incarnation of God's own Yes and brought life to its fullness. We ask you, teach us to follow you in saying our Yes with faith and courage. You know the cost of living the Yes; protect ours in integrity and joy. Ask your divine Son for the grace always to repeat our Yes with an ever-growing surrender and to experience how this increases the meaningfulness of our life. Under your inspiration may we help to build the kingdom of God today and every day, for ever and ever. Amen. The Social Context of Personal Prayer in Seminaries Stephen Happel Father Happel is Associate Professor of Systematic Theology at St. Meinrad Seminary; St. Meinrad, IN 47577. This article is based on an earlier paper originally published in Learning to Pray Alone (Abbey Press), pp. 34-43. Private prayer is never accomplished without a social, communal context. Individual prayer has not only social conditions and social ramifications, but also social ingredients which quaiify and constitute its very nature. Our private languages are learned in the public forum. We speak to ourselves because others have spoken to us and because we have learned to speak to them. So too with God. Both the personal vocabulary and private grammar of our speech with God are primarily social-ecclesial in their initial stages (whether learned from parents or teachers), in their performance from day to day, and in their various results (ministering to others, praying with others, allowing the kingdom to be formed). If one combines this sense of the social dimension, indeed social constitu-tion, of prayer with its fundamental component, dialogue with the Other, then that Other will almost necessarily have the characteristics of the "social other" experienced at any given point in human development. So, for exam-ple, in one's earlier years, speaking with God is accomplished in the horizon of the discipline and "otherness" of one's parents. Religious psychologists maintain that it is possible atany given point in an individual's life to indicate the creative synthesis of parental figures which qualifies the notion of God.' Thus, I will maintain in the following that "the other" in the seminary context ' See A. Vergote, Psychologie religieuse (Brussels: Dessart, 1966), esp. pp. 294-299, 307. The Social Context of Personal Prayer / 847 will radically qualify the ability or inability of individuals to pray alone. How is "the other" experienced in the seminary environment? Needless to say, the reflections offered here should not be taken so much as judgment, but as description. It may be true that the achievement of human freedom in relation to God is the goal of seminary education programs; but what sort of inter-active freedom does seminary structure actt~ally provide? The typological description of institutional structure which follows is not so much an analysis of any particular seminary as it is the affective grid of the institution-known-as- seminary. I offer it as an hypothesis about the problem, and suggest that facing it constructively may assist in achieving a solution to the problem of praying privately.2 The Perfect Society: A Unity of Transcendentals The seminary, whatever its historical origins, seems to think of itself as an autonomous, indeed "perfect society." In an updated version of this ideal, it would be described as a place in which all would be brothers and sisters; in which power would intelligently persuade and invite to participation rather than willfully force; in which external forms of .religious expression would always mirror interior dispositions; and in which each person's relation to sur-rounding Nature would be in terms of appreciating and creating Beauty, rather than exploiting it. Affect and reason would be coincident; and the Good would necessarily flow from and be the origin of both. The truth would always be told; the good would always be practiced; and the beautiful would be in evidence everywhere. Institutional structure would incarnate and measure this integration; individuals would readily learn to assume the responsibility of living these goal,s; and, as St. Paul says, God would be "all in all." This enlightened reincarnation of Christian society, however, contains two major oversights of fact: namely, the overwhelmingly transient character of a seminary's student population, and what has been gracefully entitled by a colleague of mine "human sloth." These may be described in more classical terms as "the finite character of the human condition," and "original sin." Now the inclusion of these two facts of human experience into our descrip-tion of societal mix does not justify removing the human odcasion for achiev-ing freedom. I do not subscribe to the simplification which would suggest: "Mistakes will be made; therefore remove the possibility of mistakes." But their inclusion does allow us to see what happens when it is assumed that an institution can easily incarnate the human good without reference to the criticism required by the acknowledgement of finitude and guilt. The first consequence of these two facts is that power will inevitably fall to 2 1 am also convinced that some of the problems discussed and the solutions proposed, if utilized, would go a long way in aiding contemporary Catholic seminaries in their task of acculturating the older students who are entering seminary at present. 848 / Review for Religious, l/olume 39, 1980/6 those who remain the longest in the situation, in this case to the faculty and administration. The second is that this power will be concretized in a bureaucracy which is supposed to "run the system" irrespective of the iden-tities of the participants. Students, faculty, staff, and administration will all feel victims of "the other" who is the system (confer the,response to ques-tions: "That's the way it's done around here," noting especially the neuter passive construction). But because students are the primary mobile popula-tion, they will feel the alienation of power

Issue 11.4 of the Review for Religious, 1952. ; A.M.D. G~ Review for Religious JULY 15, 1952 Parallel Vocations . Nicholas H. Rieman Bibles . William M. Sfritch Unigeni÷us Dei Filius . Pope Plus x~ To a Master of Novices . Fra L. Ganganelli .Higher Education . Sister M. Bonaventure National Congress Questions and Answers Modesty Crusade Book Reviews VOLUME NUMBER REViI::W FOR RI::LIGIOUS VOLUME XI JULY, 1952 NUMBER CONTENTS PARALLEL VOCATIONS--Nicholas H. Rieman, S.J .1.69 BIBLES--William M. Stritch, S.J . 177 OUR CONTRIBUTORS . 182 REPRINTS OF SPONSA CHRISTI . ¯ . 182 UNIGENITUS DEI FILIUS--Pope Plus XI . 183 BOOKS FOR.PRIESTS . 198 FOR ORGANISTS AND CHOIRMASTERS .1.98 LETTER TO A MASTER OF NOVICES--Fra Lorenzo Ganganelll 199 TEN-YEAR INDEX STILL AVAILABLE . 202 HIGHER EDUCATION AND "REAL RELIGION"-- Sister M. Bonaventure, O.S.F . 203 NATIONAL CONGRESS . 210 QUESTIONS AND ANSWERS-- 19. Prescriptions for the Chapter of Faults . 211 20. Precedence in Receiving Communion . . ¯ .212 SHALL I START TO DRINK? . 213 BOOK REVIEWS~ The Morning Offering; What is the Index?; The Seminarian at His Prie-Dieu; The Carmelite Directory of the Spiritual Life .214 BOOK NOTICES . 217 BOOK ANNOUNCEMENTS . 221 PROMOTE THE MODESTY CRUSADE . 223 REVIEW FOR RELIGIOUS, July, 1952. Vol. XI, No. 4. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street; Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Jerome Breunig, S.J.; Augustine G. Ellard, S.J.: Adam C. Ellis, S.J.; Gerald Kelly, S.J. Copyright, 1952, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before writincj to us, please consult notice on Inside back cover. Parallel Voca!:ions Nicholas H. Rieman, S.3. ~yJE RELIGIOUS know the worth of our vocation. We rank it -W among~ur greatest blessin~gs. A precious gift in itself, it car-~ ries .with it numerouk other gifts, such as our. rpraye~-'and Mass, spiritual guidhnce', our companions," and our apostolic work'. We are glad we took the step knto religion, andewe miss no chance to draw others to religion too. .But perhaps we are not aware that our r~ligious vocation can be partly.sh'ared even with lay folks. A. molag the most effective ways we~h~ve of sha"ring our vocati6n ig encourag-. ing and conducting third 0rd~rs. confra:ernities, so'dalities and simi'- l'ar organizat!ons.~ The present article confines itself to. the parallel vocation as found in the Sodality'of Our Lads,. .' ¯ There is a special reason why tile possibilities of ~uch a Sqdality should be unfolded to religious.~ It is this: .while the director of-a Sodality must always beLa priest, yet"in a scho01or hospital the', actual l~andling of aSodality .is often left"to Brother Michael or to -Sister 3oan. Also, besides those who are moderators ofSodalities, many other religious superiors, principals, ¯floor. supervisors in.hos-pitals, teachers, nurses, he'ads of different ~ictivities--can help much. They.can lend interest and co0pfration to 'insure that the Sodality in their institutions be a true Sodality, and lay people bent on some-thing more than me.dioctity be drawn to its rankS. Many Feligious are, then, in a tposition to forward good Sodalities. By doing so;. they can share many of the benefits of a religious vocation with those who follow the la~; Sodal.ity vocation. - For m'embersbip in the Sodality is also a vocation. Our present Holy Fatber'has clearly in his Apostolic Constitution Bis Saecular~ placed the Sodality in the troop--sof Catboh"c ~-A "ctton. And Catholic Acti0n~-the words are thdse of Plus X'I is "a vocation strictly and properly so .called." ¯ It is not, of course? a religious vocation. Y,et if is ~ vocation, a way of life, a call to perfection.' The. S6d;ility is open only to those who are ready,.by Go'd's grace, to-adopt the'de2 .mandihg spiritual.and apostolic progr~am it involves. ' Btit'why is the Sodality such an ap't means for sh~iring With lay people something of our religious v6cation? 'F6r.the simple reason that the vocation, of a religious and that of a Sodalist are much alike. ¯ 1.69 NICHOLAS H. RIEMAN Review [or'Religiqus It is nottoo'mu~h t~ call them paraliel vocations, Only a~det~iled comparison will display how far-reaching this parallelism is. Of. course, only true Sodalitiei--those that follow the papal directives and the Sodality rules-~can prodiace this parallelism'and the result-' ant rich spiritual harvest. So, in pointing oot the resemblances.be-l~ ween t'he two vocations, I shall ~lso suggest how ~a Sodality must be co'nducted in order to secure these benefits. . What then. are some of the parallels between religious and So-dality life? First, becoming a Sodalist, like becoming a Franciscan or a.Sister of'Merry, is a lifetime,undertaking. Joining the So, dality is not like joining the staff of the school paper or the dramatic club. These latter are hobbies; the Sodality is a vocation, A Sodalist agrees to follow the Sodality way of life not just at school, but when on vacation, when working in a facto.ry or office, when married--in. short, for life. Pius XII. knows that very well: be never, says, "I wa~ a Sodalist, but always, '"I am a. Sodahst, although he took his act .of consecration and' entered the Sodality 56 years ago. More will b~ said later of the Sodality act of consecration. Here it isi'enough to.stress one thing. This consecration, and so the ac-ceptance of Sod, ality obligations that goes with it, is for life. True, a temporary act of consecration for 'a year can" be and sometimes is made in Junior Sodalities (those in grammar schools), since at that age level most of the candidates are sddom mature enough for a life-time dedication. But the ordinary act ofconsecration taken by teen-~ agers and adults is, as clearly, indicated in both its forms in the Sodality Rules, perpetual. The Sodality vocatioia, like a religious vocation, is perpetual. Besides being a. lifetime dedication, becoming a S6dalist is also, l'ike becoming a religious, a full-time occupation. One must be a Sodalist 24 hours a day. Just as being a Christian Brother .affects not only a. man's Mass and his meal-times, but his work and recrea-tion too, s6 being., a Sodalist doesn't mean only .attending meet.ings, saying one's rosary, 'and taking p~art in a cl0thes-for-I~or~a drive, 'Being a Sodalist must--and in a Sodality that follows the rules, does. --affect a boy's lock~r-room langu;ige, the kind of formal a girl wears to a prom, and every other action that fills the dajr of either of them. Tru.e, a Sodalist does not, as is generally true of religious, have his wgrk assigned by ~uperi0rs. 'Yet a Sodalist, just like any of us, has to show a good example and. beactively ap0s~olic every minute of his waking day. Nor is this an impossible ideal, a pipe. 170 dui~,1952 ~ARALLEL VOCATIONS dream. In Sodalities that follow Plus XII's stipulations and actually .require,observance of the. Sgdality rules, this is a normal result, re-alized, if not perfectly,. at least in large measure. The act of consecration to Our Lady which admits one tb the Sodality parallels very close.ly the vows of reli~ious orders. Even the .wgrding of the act of consecration in the St. Francis,de Sales fbrmula, ~clbsely resembles the vow formula of some religious. "It is not a vow, of. course, and so does not bind ur~der sin, but it is a solemn dedication. ~ And What doek the Sodalist promise? Pius XII gives us the'answer. "To apply oneself seriously to sanctity, each in his proper state: to dedicate .oneself, not in any manner whatsoever but 'with ardor, in ~the measure and manner compatible with each one,s social condition to the s'alvation and perfection of others: in a word[ to emplby oneself strenoously in the defense of the Church of Christ: such is the assignment of the Sodalist, freely, resolutely ac-cepted in theact of his con'secration." In short, he says, "conse-cration to the Mother of God in the Sodality is an entire gift of one-self throughout life and for all eternity." It is the solemn, acceptance of a way of life forall one's future vears. The act' of consecration is the cornerstone of the Sodality vocation, even though not absolutely required for valid reception. It should be for the incoming Sodalist a thing only a little less tremendous than. the taking of vows i's to .religious This act of consecration is often renewed by earnest So-dalistS, .just as rdligious often renew their vows, even though they are perpetual. The Sodality~onsecration is not specific~illy directed to vows' of r~overtv, cha'stity, and obedience, as are the.vows of religious. Still it implies that Sodalists practice these three virtues to a higher degree than ordinary Christi~ins. A special obedience to the hierarchy of the Church is requi.red by the Sodality's character as Catholic Action, and. was referred to by PiusXII as a prominent feature of Sodalities. A relative indifferdnce to material goods, is obviously necessary for the practice of a constant apostolate. Lastly, chastity--according to one's state, which doesn't necessarily mean celibacy--is naturally the ideal of one speci.all'y dedicated to.Mary. ¯ The Sodality, too, has its ~novitiate," call~d the probati6n. It is required of all candidates before admission. A religiolis,novitiate mus~ be a year lbng, and man~, orders and congregations require two years. How long is the Sodality probation? "Not less than two months" is required by.Sodality rules, but most effective Sodalitles ,171 NICHOLA~ H, RIEMAN " ~ x Revieu2 for'Reli~Tious rriake it.six months and quite a few of tlqem, especially thoke for hi~h" school students a.full ,year. The purpose of the Sodality p~b-bation is the same as that of a religious novitiate: tb acquaint, to test. t6 train. " " "It acquaints_ tl-i~'aspiraht with what the Sodality is.~ind how. it functions.'so that he can bi~tter "decide whether .hE wants to make-the" sacrifices inv~lved.It tests the candidate, and tries to find out whether~ he~ha~iwhat it takes.,to livEforevek the Sodality v~ay of life. It. trains him in" devotion to. Mary, in spiritual exercises ahd apostolic activi-ti~;: so that if- he ,is accepted, he ,will already-h'ave largely~, acquired the attitudes .and habits nee-ded to li,¢e and'act as/a Sodalist ghould. dust like.a, religlous novitiate. the Sodality 'probation is' heavily. weighted'on'the spiritual side. It stresses ingtructi'on, direction. 'and above, allT-prayer. ' " " '. ¯ -Like a religious.'order, or congregation. the S0dalit~ has its, rules. They.'are not-as demanding' as the rules of religious, btit tt~ey do clearly aim at a,high degree'of spirituality. They are all-in the pam-ph! et. Sodalit~l"Rule~. 'In his A1fostolic. Constitution of 1948 Pius XII.refers to them 25. times. It is clear that in. his mind an easy test of the calibre of"a Sodality.is whether it really keeps the rules. In a Sod~dity as."in religious orders the ~pirjt of the rules is always more important tha~ the letter, and'so Sodality rules w,hich refer only ,to procedure at, meetings and such topics should n'ot bd applied wood-enly . Yet the:rules embbdy the. spiril~ .of an organization, and if" th~yfallinto disregard and disuse, the rd'sult will be as disastrbus toa SQdality as: it would be to, a religigus'order.~ ¯ :-. In .its spiritual practices, and .to a. smaller exteni i~ its apostolic a.ctivity a °Sddality, clgsely parallels religious.c.ongreg~tions.- First, let.'us 'ma'ke a thorough survey of"it.s spiritual.exercises, for they are the dynamo on'wh.ich Sodality activities depend. Most .of these dai.ly duties are containe_d'in R.u:le 34 of the Sodality. This rule deserves to be quo,ted in full: ":Sodalist~ must be very careful, to p~actice'~hose exercises of piel~y which are most necess.a.ry for fervbl of life. Every morning.on ~i~jng,,let"them make 'the. acts of faith, hope, and'ch~r-ity; thank God our Lord for His.benefits:: offer Him their labors~ with the" intention of-gaining all",.the mdu.lgences~ they.can~.through-out that day;, and invoke 't~'e Blessed. Virgin'. by reciting thd Hail Mary three times. Le~t. tbem.':devote at least a quarter of an hour td mental prayer: be presenL if they can: a'~the adoiable Sacri}ice of,the Mass; and recite the most HolyoRosary, or some Office of Our'I2ady. 172 "dul~], 1952- PARALLEL VOCATIONS In the evening before retiring, let them carefully examine their con-science and make a fervent act of contrition, for the sins of-their whole life and especially for those committed on that day." The t~rst item mentioned on the day's spiritual schedule of a So-dalist is the prayers on rising:, faith, hope, love, thanksgiving, offering'of works, three Hail Marys. The aim of these brief vocal prayers is of.course to start the d~iy r.igbt, with and for God.They remind us at once of the "morning prayers~ . morning visit," or "first visit," of religious.They are a dedication of.the day to God. Next is mentioned daily mental prayer "at least a quarter of an hour:'" All religious institutes have, I believe, a half-hour of mental prayer, and some have more. The Sodality rule demanding daily mental prayer is as clear and unconditional as the rule of reli-gious c6n'gregations on. this point. The'only difference is in the length of time. The conclusion ought to be obvious. If a' religious-would not admit to vows a novice who did not regularly perform his meditation, why should we expect h S6dality to admit candi-dates who are not reasonably faithful in fulfilling this clear Sodality demand? Again, if novices need instruction in the bow-when-where- why of mental prayer to enable them to perform it profitably, won't Sodalists need the same? A Sodality in which the members are' faithful to their rule on mental prayer will be a Sodality that can move spiritual mountains, even if i~ has'only fifty members or even only ten. Further, says the rule, Sodalists must attend daily Ma~s "if they can." This practice, too. is modelled on that of religious. How-- ever,, for religious the "if they can" is gefierally an unneeded addi-tion: since their ~ommon life and work assignments are arranged so that it is a!ways possible for them to do so. Though daily Mass may sometimes be impossible for this or that Sodalist, such cases are rare. The trouble is that too often the '.'if they can" of the rule is taken to mean,"if th.ey choose': or'"if they do not find it incon-venient." But the John Carroll Univeisity Sodality, and marly another too, has sfiown that practically all Sodalists can atterld Mass seven days.a week if they want to. Daily Holy Cohamunion, of course, cannot be required of.Sodal-ists any more than it can of religious. But Sodalists in iheir Rule39, as all religious somewhere in their rules, are strongly urged to fre- ¯ quent and even daily Communion. Most Sodalities that observe the rules and require daily Mass find that all their members receive Corn- NICHOLAS H. RIEMAN . °. Reoie~o for ReligiO~s" .muni6n freq~uently, and the great majority of l~he.m~daily. Next the).Sodality rule requires daily, recitation of the rosary, or an Office of. Our La~y --- ~.g.; theOffice 6f the Ihamac~late .Concep-., tion. On day, s w.hen~the Sodality meets, such an Office, or part of it, is sometimes said or sung in common. ]3ut in their daily prac-tice, most Sodalists piefer the rosarY, and this .dail~ du.ty is o~ten perforrfied in"an ideal Way, with one's family. In religious orders and'congregation~, the daily rosary also forms, either by rule or by ¯ custom, part of th~ spiri(ual exercises, at least where the Office of Our Lady.is not required. Like most religious orders, the Sodality rules requir~.a daily ex-~¯ . amination of conscience at night. The reason is the same., We all know how a daily check on.our faults or virtues helps us to fiaake ,our following 0f Christ .a, practical thing, a love of deeds,and not. merely of imagination. The particular examen too, which focuses our attenti6n'or~ a "single virtue or fault, and in° which we religious find so much value, ought to be offerdd by us to Sodalists as well. A Sodalist, like a relig!ous,needs direction in this business;' of striving for p.erfection. Both need a ~piritual directo? to answer p.r~b~lems,.instruct, enc~ourgge. This i~ particul.arly trfie for the reli-gious nowce or the Sodality probationer, but it is true also for those who have already made their'lifetime consecration. S6dalists ought, to.~o to confession often; and to'get real spiritual direction from regular confessor. Rule 36 of the ~ddality is very clea~,on tl'Jis mat~ ter. .How, ever, although one's spiritual director is always a priest,~ still just as a novice-mistress can help her charges.greatly in their ori-entationto.~ eligious life, so fdr example in a girls' school, if'the So-dality moderator is a nun, she c~in on a more limited scale greatly "help her incoming Sodalists, ¯or those who are.already 'rnemb~rs, in their spiritual life.¯ Sodalis~s must make an annual retreat. Rule 9, which imposes" this i3b.ligat~on, does not set a specific l~ngtl~ of ti.me, b~t only says,¯ "There shall be a retreat every year for some days.-. " This rule does, however, str, ongly advise a clo~ed [etreat,° not fia~rely an ope,n retreat'in wl~ich the retreatants go home in the afterfioons. Also,-it cl,e.arly expects .tha~ the Sodali~(s' not only listen to t.alks, but perform meditations during the retreat~. For best rest.Its, too, the retreat h~uld, be fdr Sodalists only, just as theretreat a nun to be for nuns of her institute¯ only, not for a mixed gathering of nuns, priests, ' and .lay people. If such oa Sodality *r~treat is really im- 174- ¯ July, 19~2 -,~ PARALLEL VOCATIONS' possible, then even during the regular school or coll~ge retreat, Sodalists could make some speci~il m~ditations on their Sodality way of life,' and assign a special time for examen and for some spiritual readingdirected to" their own spiritual level. For~among Sodalists as ¯ -among re!igious the retre~it should be a powerhouse that makes its fotce'felt all through (he yea.r. It can do this best if it is adapted. to their'Sc~dality way of life., Closely" parallel in their spiritualduties a~d practices, the Sodal- .ity and.religious communities are para.llel, too,-though much less so,. .'in.their work, their apostolate. This is r;ot true of strict °contem-i~ lative orders engaging irf no outside activity, for while the prayer and penance and union with God of such contempla, tives'have an apostolic as well as a personal motive and .are in fact a tremenddus . apostolic weapon, yet they cannot, be called.external activity. 'But with religious communities engaging in external works, the Sodal, ity in its apostolate has certain likenesses. If'well understood, these, simi~ " larities will help us to cohceive,the Sodality more correctly; and mo~e.~ ¯ easily share with Sodalists our Own apostoli.c outlook, 'energy, and techniques. Apostolic work is, first of ,all, just as essential to the Sodality as to acfive:~eligious c~mmunities, and it is as deeply .rootedin pe"r-sonal sanctity. A teaching Brother who¯ recites~fill his pra~;e.rs me-ticulously but who is careless about preparing fo~ his classes is not' living.his rel~igious life f.ully.~ .Nor do~s a nursing ~ister have a-true view of he.r life.if she thifiks of holiness only as something personal,¯ and. does not see that.her.work demands sanctity, and depends 9n it. So .to_6 a Sodalist must see Sodality meetings and projects and his own day-to-d~iy contacts With his friends as part of his Sodality vo-. cation. He must clearly grasp, too, that ~11 Sodality action, since its aim is. to develop in men the grace-life, depends less on clever tech-niques. ~ban .on souls charged, with the grace of God. In the S0- dalit~ as in an active, religiohs ~c0mmunity, the spiritual and .the apostolic do not existside by side unrelated to each Other. The So~" dality does,riot have two goals; buta single goal; a spirit.ual- .apostolic goal. The.two facets, of that g0al are mutually dependent. One cannot exist without the other. Also, in the Sodality .as in religion, the apostolate is organized. 'Since the work of most S6dalists study and class, nursing,, office work, factory, work,, homemaking is riot, like the work ofia reli- ~ gious, °.directly. assigned by religious superiors, the activity-of the , 175 NICHOLAS .H. RIEMAN Reoiew ?or Religious S0dalists is both organized and individual. It .may be strictl~i or-ganized, that is, not only pl~nned in a meeting but carried out by a group. Such would be a weekly trip by S0dalists to theLittle Sis-ters of the Poor to help them care for their' charges. Sodality action may be planned together but cariied out individually, as in the con-tacting of busines~ firms to have them halt sexy advertisingor dis, play Christmas cribs. Or it may be completely indiv, idual, though inspired by Sodality ideals, as when a Sodalist persuades his or her non-Catholic roommate to go to Mass sometimes. Since we reli- -gious. even thdugh our work be hssigned, to some extent use these various apost'olic approaches ourselves, we can and should help So-d~ lli~ts with whom we deal to do the same. '"Among the primary ends of Sodalities." says Plus XI.I, "is to be reckoned every kind'bf apostolate. " " No form of apostolic ac-tion. therefore, is closed to the Sodality, and so the activities of a Sodality should be g~ired to.local needs. Such adaptation in the apostolate is a feature of not.a few religious orders and congrega-tions. We often kee the same order conducting schools on all levels, .foreign missions, hospitals, and sometimes, also parishesi Even if a congregation limits its work to education, its schools will not be car-bon copies.of, each other, but will be adapted somewhat to local con-ditions.'. The needs of each milieu are individual, and ju.st as our own apostolate ~as.religious is adapted to varying conditions, ~o we can show our Sodalists bow to do the same in their adtion for Christ. ¯ One thing more. It is almost to be expected of Sodalists that the choice of their future occupation b~ made due regard being had for their personal bent and quMifications on the basis of its al~ostolic Opportunities. One natural result of this is that'a vigorous.Sodality quickly becomes a rich source of vocations to priestly and religious life. But there are other implicatio~ns too. A Fuller-brush salesman can be an apostle, of course. But picture how much vaster are the apostolic p0ssibilities of a teaching position ' in a secular university, or of hel.ping to unionize the office-fforkers of America. . Certainly in a Sodality worthy of the name many of [he' membe.rs will choose their life's work from ~apostolic motivesl if we religious~ lay open to, ,them the potentialities. And we ought to. be adept at doing this, seeing that many of us chose our own life work .on that score. Enough has been said t6 show the fir-reaching similarity in various ways. ,between the religious life and the way of life of a true Sodalisf. The Sodality is not, of course, a religious order or con- 176 ¯ ¯ BIBLES' gregation, not even,'a~Third .Order, "among other reasons because.all Sodalities, except for the small minority in Jesuit, houses, are u£det i~piscopal direction. The Sodality has always tal~en care. to make this point clear.' Yet the Sodality does ~losely parallelreligious br-ders in their novitiate,and vov~s.and rules, in the spi~iti~al exercises they practice, and even in part in .their apostolate. These parallels are something we religious can. well ponder and utilize, for they have an important meaning for us. ~ They mean that we cannot expect Sodalities to be the kind of Catholic Action forces the Pope wishes them to be Unless we demand observance of Sodality .rules almost asreligious are expected to keep their rules. The~i mean that if we make our Sodalitie's,hll.that they should be, we can to ~.large degree and in a workable way shareeven with zealous laymen and laywomen, boys and girls, the multiple graces and advantages of our ownreligious vocation. Many of the same tools that we use to advance toward sanctity and to draw others to Christ can be used too by.our zealous lay people, ifwe con~luct Sodalities ascording to the mind of Pius XII,and en~ourage such lay people to membership in those Sodalities. By fostering viggrous So-dalities we can share with lay persons something, of the "pearl of great price" that is our religious vocation. For tb be a religious and to be a Sodalist are parallel vocations. Bibles William M. Stritch, S.J. THE following rare .and, curious editions of _the Bible, mainly non,Catholic, a~e famous either for so_me eccentricity of their ¯ translation or for some remarkable feattire o~ their publication. The Aitken Bible. The first whole English Bible printed in the United States,. by Robert Aitken;0Philadelphia, in 1782, and at l~i~' own expense. HeIost about $3000.00 on his ~renture, owing to the ,number of copies imported from England shortly afterwards. The title page, six by three and a half inches, bore the coat of arms of the State'of Pennsylvania, and says ~he project w~as appr'oved (bu~tnot sul~sidiz.ed)' and recommended by .the U. S. Congress assembled 177 WILLIAM M. STR[TCH .: ~ ~ RetJieto September 12, 1782. This edition" of 'the King James known.hlsQ as the "Bible of th~ Revolution," is more rare than even the Gutenberg Bible,notmore.than twenty-fiv~ copies .being known to exist. The~Library of. Congress copy Was acquired in 1891 for $650.00. The Breeches Bible. )klthough Wyclif in 1380, and Wm.Cax-ton in 1483,rendered the word translated "aprons" in Gen. 3:7, by the word "breeches." it ~emained for the .16th century Geneva Bibles to' be called ."Breeches-" Bible.' They were printed in England for only forty-one years, yet proved so ~p0pular .that even today those wl~o make no preterise to be Bible collectorslike t6. boast thaLthey, possess a "Breeches" Bible. The "Breeches"~ Bible of 1560 was the ¯ first Bible in English to be divided'into verses. The 1594e~lition is famous for havi.ng, the date "1495" on the New" T.es~am~nt title page~ ,The ~Bu~,Bible. An English,translation of th~ Bible printed,in 1551 ?by.John Daye; and so called from the rendering of the verse in Ps. 91:5, '.'Thou shall¯ not"nede' to be afrayde' f9~ eny bugges by nyghte~" A Copy of this Bible is, or was, until the outbreak0f'w~ir in 193.9, i~n .the library of the town'of Sc~uthampton, Ehglarid. : The Carey Bible. To Mathew Carey (1760-1839) of Phila-delphia gqes the ho.nor of publishing for'the first time {n the United States: . THE HOLY BIBLE Translated from lthe Latin ¯Vulgate ¯ Diligently compared ~vith the Hebrew, Greek. and other editions in divers languages., a.nd first published by The English College at Doway, anno 1609 Newly. revised and "c~rrected, acco'rding to ,¯ The Clementine Edition of the .Scriptur~es with annotations 'for elucidating The principal difficultie~ of Holy Writ , (Title page of Cafey',s B~ble, ~Ph~ilad~lpl~ia, .publishedDec. ¯ . The Caxto~ Memorial Bible. In 18~77.~ fou~ hundredy~ars after ,the introdu.ction of printing int6 England, one ht)ndredcbpies.of this Bibl~ were printed and bound in.twelve, hours to celebrate th~ occa-sion.' . ~ ~ The Ears-to-Ear. Bible. So named because of.a m~isprint in an editic~n of 1810~ inwhich Matt. ~3:13 reads, ~'wh6 hath ears to bar let him hear.r' ¯ Also has "good w6rks" for. "dehd'works" iri St. Paul's."Epist.le to.the Hebrews, 9: 1'~. 178 Jul~ ~ 195~ " BIBLE~ " "The Geneoa'Bible. '~ t~anslation printed in 1560. It was the work of E, nglish Protestant refugees living in Geneva, whence its name. - The Great Bibl-e." Being the Bible."in largest volume."' It pos" sessed a title page of elaborate design, in which Henry VIII ~w.as de-picted as.handing 'Zthe word of God" $0 Archbishop Cranmer and other clergy on his right Band, and to Cromwell and various lay-peers on hi~ left. Thi~" Bible is'also known as the "Chained Bible," due to the fact that s~x of ther~ were "upon divers pillars in .(St.:) P~ul'~ chi~rch, fi~ed unto the same with chaihs for all men to read in them that would." A copy. of. this Bible,,on'vellum, is now St. John's College, Cambridge, Er~gl~nd, containing the.statement at the end that it was.';fynished in. Apryll, anno 1539." " The Indian B~'ble. Tbi~ is the first Bible.printed .in what is now the U. S. A., by 3ohn. Eliot, the Apostle tO the North American In- ¯ dians. ¯.The first Indian translation of the Bible was iia th~ dialect of the-Naticks, a Massachusetts trib.e .of the' Algonkins,. and was made under the auspices Of tile Corporatior; fcff the. Propagation of ~,the Gospels among the Indi~ng~of Ne~ En.gland. .The Nev) Testa-ment appe.ai.ed.first in 1661, and two years aftei, the entire Bible. Some Of the Indian words used by Eliot are so" extremely long that Cotton Mather thought they :must hhve been stretching .themselves ever since the confusion of the tongues at Babel. A second revised edition, wasoprinted in .16~5, only" twelve copies of which are know~n to exist. A copy.of the edition Of 1663.:sold some years, agc~ for $2,900.00. The Jefferson Bible. "This is a compilation made l~y~ Thomas Jefferson during'his first term as pre~idknt of the U.S.A, ~nd c~nsists of passages from the Four G0sp~ls cut out and'pasted in a book ac-cc~ rding tO a scheme of his own. Jefferson began the work in 1804', In 1895 the federal gox;ernment purchased this curious book from-. the Jefferson~heirs, and the original is n~w in the Natiohal Museum in'Washin~t0n. The Fifty-Seventh Cbngress (.190.1-03) issued a limited edition of'the Jefferson Bible to its members. The" Leda Bible. An edition published in 1572 and so called becaiase the decoration to the'initial at the Epistle to the Hebrews is a startling and i~congrubtis woodcut of Jupiter visiting Leda in the guise of a swan. The Gutenberg Bible, In 1930, by speciai ac~ of ~ongr, ess, the Library of Congress. purchased the Vollbehr collectign of 3,000 in-o -. ~ 179 WILLI'AM M. STRITCH Revieto ~or. Religious cunabula which included 6he of the three known perfect copies on xiellum Of the Gutenber'g Bible. The price p~id for the colledtion was $1,500,000. .The Bible itself was not. pri~ed, separately, but Dr. ~ollbehr paid $250,000 for it, which was increased by interest charges and an export' tax to a total in excess of.'$350,000, the hBiigbhlee'sst ppurbicliec aetvioern .p iasi hdo f~o rk an opwrinn,t endo rb coaonk .i tT bh'ee deexfaicnti tdealyte a ossfe trhteed that it.was.printed by Johann Gutenberg at Mainz. A copy of this Bible in the National Library of Paris. contains two manuscript dates, August 15, 1456, and August 24, 1456. It is therefore ap-' parenf that the Bible was printed before August, 14.56. Bibliogra-phers agree that Mairiz was the city.whekein it was p~oduced. The name of Johann Gutenberg, universally acknowledged as the success-ful inventor of the process of printing from movable metal type, ap-pears nowhere in the Bible, but we do-kno~¢ from available and con-temporary evidence that he Was deeply interested in it, and for' that reason this Bible is c6mmonly referred to as the Gutenberg Bible. Printed in a large .gothic type, the edition contains 641 printed leaves. The two other perfect,vellum ~opies are owned by the Brit-" ishoMuseum in London and the National Library in Paris. No one knows how many capies of this Bible were originally printed, but at lea~t forty-five ~opies of this Bible. of which twelve are vellum copies, are extant today. The beautifully printed and well' preserved copy in the Library of Congress is appraised at $1,,000,000 and is known as "the choice~ book in Christendom,." The Leese~ Bible, Although parts of the Hebrew scriptures had been preyiously translated into English for Jewisl~ use, the first com-plete English Old Testament for that purpose was translated by Isaac Leeser and published in 1853. Leeser fOllowed the style of the' King James Versioh, but made so many changes in the text thai his work is essentially a.n independent translation. This monumental work held its place in English and American synagogues until it be-gan to .be replaced by. the Jewish version of 1917. ,The Murderers Bible. An edition of 1801 in which the mis-print murderers for murmurers makes Jude 16 read "These are tour- .deters, full of complaints,, walking according to their own desires." ¯ ThePtacemakers Bible. An editionof the Geneva Bible, 1562, so called from a ,printer's error in Matt. 5 :9 "Bles~ed are the place-makers (peacemakers) fo~ they shall be called the children of God." The Printers Bible. An edition of about 1702 which makes Da-i80 BIBLE~ vid pathetically complain that "prin~ers (princes) havepersecuted me" (Ps. 119:161)'. The Rebecca's Cdmels Bible. Printed ii~ 1823 in which Gem -24:61 tells us that "Rebecca .arose. and her camels." instead of "her damsels." The Standing-Fishes Bible.Bible printed in 1806 in which Ezek. 47:10 reads "but it shall come to pass.that fishes (instead of fishers), shall s~and upon it,'; , ~Tbe Smith'Bible: .Julia Evelina Smith (179~2-1886) of, Glas-tonbury, Conn., transla'ted the Bible into English from .Latin, Greek, and'Hebrew, ~ind h~s be~n the only woman to translate the Bible in any language. She started the project when she Wfi's 77 years of age and cgmpleted it when 84. Her translat,on of the Bible was published in Hartford, Conn., in 1876, arid at her'own~expense. The To-Remain Bible. Bible printed at Cambridge, England, in 1805. Gal. 4:29 read.s,. "Persecuted hini that was born after the ~pirit to remain., even' so it is now." The words "to remain" weie added in error by the compositor, the editor having answered a proof-reader's queryas to the comma after "spirit" with the penciled reply "to remain" in the margin. The Thumb "Bible~ An edition published in Aberdeen, Scot-land. in 1693. It measured one inch square and half an inch thick, and was calle~ "Verbum Sempiternum." A Mr. J. W. Bradley, Halifax, Nova Scotia, has what he bMieves is the world's smallest Bible. Measuring only-5/8 of an inch square with 500 thin pages. It was printed by the Oxford Un.iversity Press in 1859. ~ The Treade Bible. An edition of the Bible published in 1568, and so ~alled from its" rendering of J~r.' 8:22, "Is there no treacle (instead of "balm").in Gilead?" The Unrighteous Bible. An edition printed at Cambridge, Eng-land, in 1653, containing the printer's error, "know ye not that the unrighteous shall inherit (for "shall not inherit")~ the Kingdom of ¯ God" (I Cor. 6:9). The same'edition, gave Rom. 6:13 as "n~ither yield ye your members as instruments of righteous unto sin," in place of "unrighteous." ." The Vinegar Bible. An edition printed at Oxford, E.ngland, in 17i7; in which the chapter heading of Luke 20 isgiven as~ "The Parable of the Vinegar/' instead of the "Vineyard;',' It was printed by J. Baskett; becauseof manyother errors it soon ca~e to be styled' WILLIAM M. STRITCH a basketful:of errors.". Copies of this edition are. very rare. Christ Chu.rch at Shrewsbury, New.dersey, is said to have one of the few° known copies i~n existence. "The Whom/Who "Bible. Both versions, Catholic and non- Catholic, admit that grammatical blundbr which for centuries bas rasped the nerves of sensitive purists, namely, . the questio~a of Our Lord, (Matt. 16:t3), "Whom do men say that .the Son of-man iS?" The revised (1881) American standard version and the Cath-olic Confraternity t)f Christian Doctrine version of 1941 rectify that error by making it "Who." In connection with the AmeriCan standard.version of 1881. it may be news to many of our readers to learn that the Chica9o Tribune published the whole version of the New Testamentdn a single special issue on May 22, 1881. The Woman's Bible. The idea appears to have been born in the mind of Elizabeth Cady Stanton. ¯ In a stout pamphlet, published in New York, 1897, the lady having appointed a tentative commit- .tee of twenty-three women, .instructed each member to purchase a Bible and go through it from Genesis .to Revelation, marking all' .the. passages, in which women were mentioned, these passages were then to. be cut out and pasted in a black book, and correct readings and " comments thereon written underneath. OUR CONTRIBUTORS SIST]~ M. BONAVENTURE, of the Sisters of St. Francis of Sylvania," Ohio, has been teaching graduate courses in Engl,ish at the Catholic University, Washing-ton, D.C.', for more, than a decade. NICH(~LAS H. RIEMAN, who has directed So-dalities as a Scholastic, is now' studying theQlogy at West Baden College, West Baden, Indiana. WILLIAM M. STRITCH writes from Campion High School, Prairie du Chien, Wisconsin. " ~ REPRINTS OF ~PONSA CHRISTI In May and July, 195 I, we p~inted the Apostblic Constitution, Sponsa Christi, and'the explanatory in'struction of the Sacred Congregation. of Religious. We now ha~e~some reprints of thi~ material that we can sell in sets' 6f ten and multiples of t.en., . The .price is one dollar for ten copies, and a dollar for each additional set, of ten. Please enclose payment with yohr order and address it to: REVIEW'FOR RELI- 61OUS, St.'. Mary's College,. St." Marys," Kansas: '." 1~2. Un ,"g e"n ,kDu si eFili us Pope Plus XI Apostolic Letter Addressed to the Suprem, e Heads of Religious Orders on the Care of Religious DisciplineI [.EDITOR'S NOTE: The ptirpose of this important document, in the wdrds of its author, Pope Pius XI, is: "to urge members of religious institutes, both those who are already priests and those who are candidates for the priesthood, to the study of the sacred learning, the absence of which would~ prevent them from performing with full competence the functions of their vocations." 'It is printed here at the request of a number of our subscribers. Though directed chiefly to religious clerics, the content, particularly the'sections indicating how sound theological learning can deepen the interior life, may also provide other religious with material for fruitful meditation. Sub-titles have been inserted.] BELOVED Sons: Health and Apostolic Benedictioia. The only-begotten Son of God, entering the world to re-deem mankind, was not content with imparting those sp[r.itual precepts the observance of which brings ~ill men to their:appointed .end. He ~eclared. also that those who wished to follow His foot-stbps more closely should embrace and practice~ the evangelical counsels. Whoever pledges himself by vow to observe these counsels strips himself not only of those encumbrances which retard our progress on the road to ordinary sanctity--riches, family cares, or immod-erate liberty in the.use of material things--but mox~es so directly and unreservedly towards a life of perfection as to seem almost to have attained'the haven of eternal salutation. ' ~. Wherefore from the earliest Christian era there have never been wanting souls who have harkened to the whisper of¯ God and, nobly and' generously denying themselves all things, have entered the way of perfection and indomitably persevered therein. Histor~ witnesses continuously to the sacred army of men and women who have con-secrated and pledged themselves to God in various religious Orders and congregations which, through the centuries, the Church has solemnly approved and ratified. ¯ N~r do these _religious communities bear the same unvarying spiritual character. The life of perfection, though in essence unchangeabie, inanifests itself in a variety of fruitful forms. In. 1AAS 16:133-48 (1924) ~ 183 POPE PIUS XI Review for 'Relioiofis separate and distinctive manners, with diversified exertions of charity and zeal'do the varidus orders Of religious S6uls, according to the ~pecial ways of theii'institutes, pursue th~ ~16ry of Gdd and the sal- . vati~n of their neighbor. . , From this wide diversity of. religious orders, as ~rom trees "of." manifold species in God's spiritual garden, springs a.gloriouslvariety of spiritual fruit unto the salutation of men. Such striking complex- " ity of fo~m with basic unity of design, such identity 'of aim v~ith precise distinction of spheres, presents a .spectacle of impressive and monumental ,beauty. It is a dispensation of Divine Providence that new needs of,the .times should call forth and nourish r~eligious congregations specially adapted to the meeting of these fresh exigencies. And so the Apostolid See. under whose standard religious orders pHr~arily serge, mindful of th~ blessings which at all times they have cbnferred upon. the Church and Upo, n civil society, h~as ever cherish[d these holy instkutes with peculiar solicitude and affectl0n. , The sti~reme pontiff has always rdserved tohimself the approvin~ and confirming their constitutions and statutes: he h~is in times of crisis tirel~ss'ly defended them from their' adversaiies: and'. when. occasion.so demanded, he has not been slow in rec~illing them-to their pristine.observanCe and to their original reverence for the glori-ous ideals 0f their respective rules. This great concern of the Church that religious men Should be pre-erfiinent in adherence to the holy laws of thei? order and that they should constantly increase in perfection, is manifested by the solemn decrees and exhortations of the Council of Trent. "Let all regulars, both men and'-women, mold and regulate their lives in keei~ing with.the iule fhey. profess; particularly let them faithfully -observe whatever pertains to the perfection of their professibn, the vows 0f poverty, chastity, and.obedience, and any others which may be peculiar to.their particular institute or ha~,e bearing ,on th~ ,ob-servance of common life, both in food and in clothing.''z ~ The Code of Canon Law, in its.preface to the section on regula-tions for religious men and women, b_r[efly describes and defines th~ religious life as'being ao"stable mode of. living in common by which ,the faithful, undertake, besides the ordinary precepts of the faith. ~he evangelicalcou~asels through the'instrumentality ~of the yows of obedience, chas~ity~, and poverty . . . and thus proceed in the way,of ZSess. XXV. c. I". De Reoul. i84 July, 1952 UNIGENITUS e~angdical perfection." Thi~ religious state, declares the Code dis-tirictlE, is: to be ."esteemed highly by all."3 Tb extent indeed of Our ~onfidence in the virtue ~f religiou's men, and in their helpful co-operation, We ha~e-already demon-strated in Our .encyclical letter Ubi Arcano, affectionately addressed tO the bishops of the Catholic world'. We ~said therein, that for,more. than one reason we relied ~r,eatly. on the regular clergy acthally:t.o apply the remedies We bad proposed to meet the many evils under which human society was laboring. ¯ Further, in Our former letter on the supervision of .clericfil studies, addressed to the Cardinal Prefect of the Sacred Congregation for Studies in Seminaries and Universities, in the identical embrace of Our purpose and~in Our deep solicitude to proyide for the training of clerics called to the sacred ministry, We included_equ~liy as~well' member~ of religiou~ orders, since what we ¯therein observ.e.d and decr~ed affectedthem in great measure too. at least such as are destined, for. the priesthood. Nevertheless, We are urged, dearly beloved sons. ,by Our loving and vigilant concern for your goo.d, to address, you byspeCial letter and to present certain admonitions to you which if your spiJ:itual sons will but observein their conduct and intercourse.thei'r pro-- -cedure and the whole tenor of,their lives will undoubtedly be such as is impera(ively demanded of them by. the truly unique and ~sub- -lime voc~ition.¯really divine, which is theirs. Revet:ence for Fot~nder First of all. We exhort religious men to ~'egard the founder of ~their order.as the supreme example to befollowed. The "religious who so regards the father" and lawgiver of his institute, will .more certainly and more abundantly partic'ipate in the divine grace deriv, ing from a religious vocatiofi. It is-abundantly clear that those men of" pre-eminent sanctity, When they established their religious congregations, obeyed a divine impulse. As long, therefore, as the son reproduces in his life °the special mode of sahctity conceived by th~ father as the distinctive mark 8f the congregation, the son will not be recreant to the obliga-tion'assumed whefi he entered religioh. Wherefore let religious men. as devoted sons, dire~t their thought and care to defend, the honor of their founder and father both by obedience, to hi~ .pre.s~'riptions and admonitions, and by imb,fing 31C 487[ 488 POPE~ PlUS Reoiew [or Religious themselves with his spirit. Nor will they. fall from their estate as long as they walk in the footsteps of their founders: "And their-children for their .sakes remain forever. Would that religious would so loyally adber,e to the rules of their institute and so retain the manner, of life established, that ithey would show themselves ever.y day more worthy of the religious state. Such fidelity cannot fail to win for the manifold ministries which they exercise' at all times the powerful support of heavenly graces. In all our activities let us seek only the kingdom of God and His justice: and this should be the sole objective in those works which, beloved son~, are wont to occupy the efforts Of most of your spit, itual subjects: sacred missions, and, the. education of youth. As for " the,apost.olate,-.let them take care thai in their'foreign missions, as My predecessor wisely admonishes,s they do not employ ~he Gospel to further the interests of their country or to increase its ppwer. Let them r~ither !ook'only to the eternal salvation of the infidels, while at the same time. elevating their material standards of living to the extent that this may fo[ward their progress to eternal happiness. Those religious whose duty it is rightly to instruct and educate youth-must be especially careful lest, too much preoccupied with training theik students to excellence in fine arts, they so neglect the religious development of their minds and hearts that their students enter the world wellZinstructed indeed in letters, but totally ignorant of sacred, science. LWhoever lac,,ks this is deprived of themost precious and most beautiful of all adornments and. lives in the greatest empti-~ hess of soul: "All men are vain, in whom there is not the knowledge of God.''6 The Seraphic Doctor speaks appositely in this .regard: "This is the fruit of learning, that faith should be built up in all men, tha.t God should be honored, morals elevated, and those conso-lations derived which/pring from the union of the beloved with. her divine.SpouSe through supernatural dharity.''z I. BENEFITS OF SACRED LEARNING Since it is of the highest importance that this knowledge of sacred science should be held in the greatest esteem and deeply imbibed by the mihisters of the Church, the chief concern, of this Our exhorta-tion is tO urge members of. religious institutes, both those'who are 4Ecclesiasticus 44 : 1 "~ 5Epist." Apost. Maximum Iliad, November 30, 1919 6Wisdom 13:1 7De Reductione Atrium ad Theol., n. 26 186 Ju/g, 1952 UNIGENITU~' already" priests and those Who are candidates for the priesthood, to the study of the sacredlearning, the absence of which would pre-vent them. from performing with full competence the functions of their vocation. For those who have conseciated themselves to God the one, or certainly the chief, obligation is that of prayer and the contemplation or meditation on divine things. How can they rightly fulfill tlqis solemn duty without, a profound and intimate compre- _hension of ~h~ doctrine of faith?. The necessity of such study'We 'urge on those pa~iicul~rly who devo'te their lives to divine contem-plation in the cloister. Such souls ~rr indeed if they believe that after having previously, neglected or later discontinued their theological "studies, the$ can, though deprived of that copious kn.owledge 9f God and the mysteries of faith which is derived from the sacred sciences, readily move in a high spiritual plane and be'lifted up and borne. aloft to interior union with God. 'Help in Apostolate As to those who are engaged in teaching or preaching or in the cleansing of souls in the sacrameht of penance, or are sent on sacred missions or pursue tti~ir ministry in daily familiar intercourse with people, shall not .the vigor and efficacy, of these manifold activities be in exact' proportion to the high degree of erudition" with .which they are perfected, and adorned? The Holy Spirit, too, the Paraclete, by.the lips of His prophet, has proclaimed the priest's n~ed of a comprehensive and in~imatel knowledge of sacred science: "The lips of the priest shall keep knowledge.''s How can solid theological learning be lacking in the legate of the Lord of wisdom,9 that legate who is minister and doctor of the New ;F~stament, ~alt of the earth,~° and light.of the-world,n the legate .by whose tongue the Christian people recei;ce the words of eternal life? " Let those trembl~ for themselves, therefore, who approach the sacred ministry with minds ill-equipped with holy learning:. Not unscathed shall they stand in their lack of preparation, before Lord, who has spoken the awful threat: "Because thou hast rejected. kn6wledge, I will reject thee, that thou shalt not do the office of pi'iesthogd to Me.;'~2 Moreover,.if ever in the past it behooved the 8Malachias 2 : 7 9I Kings 2 : 3 l°Matthexv 5 : 1 3 ~20see 4 : 6 187. POPE PIUS XI - " ' \ Rebietu For Religious ¯ priest to be adorned with le.arning, much more so is thai .quahty required of hin~ in thes~igresent times when in,.all spheres of human activity learning arid science are valued at such high ,price and are so closely bound" therewith that men, even thuse who are less wise-- as.is almostalwi~ys the case boast that whatever they do, the3/do in [he hattie of science:. So. let us strive with intense earnestness that the Catbolic /aith be sustained b.y the support and protection of human learning of every kind. In the light which thislearning casts th~ beauty of revealed truth will .be Unfolded before ~he eyes of, all and tile falsity of the ¯ captious chaYges ~vhidh pseudo-science is wont .to heap up against the ¯ ~dogmas i~f faith will be exposed as. occasion may requite. ' For. as'Te~tulliamhas so beautifully written: our faith "anxious-ly desires one, thirig.only, that she benot condemned unheard.''u In the same connection, let .us not forget the "words of Jerome: "Piety Without culture profits itself alone, find, however much by personal merit it builds up Christ's church, it yet equally harms her by silence in the faceof her adversaries . ~. It is the priest's duty, to answer whenever ~he law is calleqdue isnti o.n. -, And so the priest, "both secular and regular, must. propagate Catholic doctrine as widely as possible, and illuminate and defend it. This,doctrine of the Church not only contains all that is needed to" refute and disprove any objections which may b.e ¯urged against it, but., ~rovided it be,clear_Iv, explained, cannot fail to draw~ souls to " itself, if only they" be free from p, rejudice. This truth'was not missed by the great doctors ~Sf,the so-called Middle Ages. Led by Thdmas Aquinfis and Bonaventure they exerted themselves to, drink as defiply as possible of the waters'of divine wisdom and go comm,unica,te their knowledge to others. ' - Help for Interior Life There is, beloved sons, the furthe~ advantage that the v~y effort of mind and talent and powers which you~ members will expend in the pursuit Of.}hese studies will effect that they will imbibe the reli-gio, us. spirit more deeply and-will fittingly sustainthe honor and digni.ty of the exalted state of life Which they have embraced. For h~e who ~nters upon the study of theology addresses himself to a weig,.hty task indeed; and one invoIving, intense labor and'heavyin,- convenience. It is a task admitting no slothfulness or laziness, which ~3Apol., I . l~Epist, ad Paul.in,. LIII- (al. CIII) , 188 July, 1952 . UNIGENITUS is the mother and mistress of many evils.15 But the earnest student, applying,himself wholeheartedly to this truly hard intellectual labo} acquires the habi~ not onlyofcirc~umspection in ju~gmeht and' delib-eration in act, but repres~ses also and 'dominafes more easily hi~ pas-sions wh'ich, .if allowed loose rein,' grow steadily Wors~ and hu}ry the s.oul tothe abyss of all vices. In this iegard Jerome writes: "Love the scienc~ of Holy Scrip'ture and y~u will. not love the vices of the flesh.':16 And again~: "The knowledge of the S~,riptur~s begets virgins. 17 But the religious man shouldbe urged to these studies by a fur-t- her motive the.re~li.zation of the gra~city .of the obligation, arising from his very vo~atioi~, of achieving a' perfect degree of virtue. It is clearly imt3ossible for anyone to progress efficaciously toward perfec-tion and to reach it safely without practicidg the interior life. But can this interior life be developed and strengthened by an.y more effectiv~ means than the study of-things divine? ~Persistent and daily meditation on those marvelous gifts of nature and of grace and on ~individual men will cohsecrate one's thbugh~ts and feelings, and lift them. up to heavenly things; .nay more, it fills men With the spirit of faith and unites them in closest intimacy, with God. For, who reproduces in himself more perfectly the image of Christ, 2esus than he who ass~rnilates to his v.ery.flesh and blood the dog,matic and moral truths of divine revelation.?. 'Most wisely,, then, did the founders" of religious °orders. fol-lowing the lead of the Fathers and Doctors of the Church, ~ommend with more than ordinary earnestness to their sons the .study of the sacred sciences, o It has. bdsides, been proved by experience, beloved, sons, that those of your religious who most devotedly have'-applied their intellects to the study of the teachings of the faith, have as a rule been all the more successful in achieving a higher and more com-prehensive degree of sanctity; whil(on the contrary,.those who have neglected this sacred duty have often lfipsed into tepidi'ty and have sunk not infrequently into a condition of spiritual deterioration in- 'volving even the violati6n of their vowS. Wherefore, let all religious remember the words of Richard of St.Victor: "Would that each of us Would immerse himself in these studies all the day long until" the sun set, until the love of vain things graduallygrow weak. until the heat of concupiscence be extinguished and the Wisdom of~carnal pru- ¯ lSEcclesiasticus 3 3 : 2 9 ~6Epist. ad Rust. CXXV. (al. IV) ~TComm. ~fi Zach, ].II, c. l O 189 ¯ POPE PIUS XI : Revleu2 for Reliflious ~d~nce grow cold.''~s .We exhort religious men also to make their own .the prayer of St. Augustine: "May Thy Scriptures be mY ,chaste delight" may I not err in them, nor deceive because of them.''19 II. DIRECTIVES FOR TRAINING.OF CLERICS Since, then, the constant and attentive pursuit of sacred doctrine brings such rich emoli~ments tb religious men, it,is clear, beloved sons, how weighty, is your obligation to provide for your subjects every opportunity for theological study and' for continued contact, with theological science, at every subsequent stage of their religious life. We must realize, moreover, how much future, candidates for religion are benefited by a proper formation and training of their mind and will from their earliest years. In the first place, in these courupt times Christian education is sadly neglected, in the home ~nd the young, exposed to widely prevalent snares of evil, are deprived of , that solid religious instruction which alone has power to mold char-acter in conformity with the divine commandments or even with a .humanly decent.mod~ of life. It follows, therefore, that yqu can take no more advaptageous measure in this regard than the establish-ment of preparatory seminaries and c011~ges for yourig men who give some indication of possessing a religious vocation. We observe with deep satisfaction that in a goodly n, umber of places such insti'tutions are in fact being founded. In this matter, however, you are,to take to heart the admonition.addressed by Ou'r predeces~sor, 'Pius X, of 'holy memory, to the superiors of the Dominican Order. The Pontiff warne'd against admitting too readily, or ifi too great numbers youths whose aspirations after that hol'y manner c;f life are not certainly i~- spired from on high.-,° After having given long and prudent consid7 eration therefore to the selection of young men as candidates for the religious life, ~ou "will take great care that, along with instruction in piety suited to their years, those lower subjects be taught them which are usually taught in the q~mnasia,~'I so that'they do not enter the ¯ novitiate before they have finishe'd the humanities, unless indeed a sufficiently, sound reason advises otherwise in a particular instance. It is an obligation not only of charity but even of justice that you should display the utmost assiduity and diligence in this matter¯ of the education of your young candidates. If by reason of the small 18De ditT. sacrif. Abr. et Mariae, I 19Conf., lib. XI, c. 2, n. 5 20EpiSt. Cure Primum, ad Mag. Gem O.P., August 41 1913 ~1IC 589 190 dulg~ 1952 UNIGENI ,TUS: number of members in an institute, br for other reasons, a province¯ has insufficient facilities fo} imparting this education prescribed by canon law, let the young men be sent¯ to anothe~ province or to another seat of learning where they can be properly taught according to the directions of canon 587. Preparator~l Schools In i'he lower ~chools, however, let the injunction of canon 136~4 " be religiously followed: ':The most honored place in the curriculum is to .be awarded to religious instruction, diligently imparted in a manner suitable to the ability and age of each one." For this instruc-tion, furthermore, only those books are to be used which are approved by the ordinary. It is to be remarked incidentally ~hat even students of scholastic philosophy should not omit this study of Christian doc-trine. They will most profitably use that golden book, the Roman Catechism, a work in which one is at a loss which to admire more, the wealth of sound doctrine or the elegance bf the Latin style. If your clerics, from tbeir earliest youth, accustom themselves to draw their knowledge of sacred truth from that fount, they will not. 9nly come to theology better prepared, but also, .from familiarity with ¯ that "excellent book they will learn how to teach the peopl,e wisely and to combat with skill the lie~ which are wont to be chattered against revealed truth. , , Those iniunctions which, in Our Apostolic Letter Ot~ciorum Ornnium, We addressed to the diligent attention Of the Catholic bishops concerning study.of the Latin tongue, We urge and co.mmand youalso, beloved sons, to observe in your literary schools; for to you also pertains that law of the Code which, concerning students pre-paring for holy orders, says: "Let them be carefully taught languages~ particularly. Latin and their native tongue.''22 The high imp.ortance bt~ an accurate knowledge of Latin in your young religious is sug-gested by a multitude of reasons. Not only does the Church.employ that lang.uage as a servant and bond of unity; but we also iead the .Bible in Latin, we chant and offer the Holy Sacrifice in Latin, and we perform.in .that tongu~ nearly all ttie sficred rites. The Roman Pontiff, besides, addresses and teaches the Catholic world in' Latin, and the Roman Curia employs no other tongue in ,tra6sacti~g its business and in formulating decrees which apply to all the faitht~ul. He who is n~t well 'versed. iri Latin is much embarrassed in his ap- 2alC 1364, 2° 191 POPE PlUS XI Review for Relig~ous, proach to,~thos( rich v61ume~ of the Cht~rch's Fathers: and Doctors, many of whom used no' Other medium of expression in explaining '.and defending Christian.dbctrine. -Let it then.be your earnest aim that your clerics, destined for ".the .future ministry of the Church, shall attain a real:mastery of'and a very practica!.familiarity with that language. Novitiates " ¯ Their p~ri~paratory studies concluded, the students and all.c~andi-dates, whose determination to consecrate themsel~ces "to Godhas been proved and whose good character, more than mediocre mental gifts, spirit of piety; and integrity of morals have been established to the satisfaction of their dffectors, may be admitted to the novitiate. I~ th.e"'no~ritia~e, as in a sort of training ground, they shall, learn .by actual practice the principles and virtues of the religious life. How impc~rtant it is that.the souls:of the candidates should be " mos~ carefully trained during-this period of n6vitiate may be learned. not only from the testimony of masters of the religious life. but "most of all from experience. This latter teaches that no' one reaches and maintains'himself in a state of religiou~ perfecti0n~unless he has first laid in his soul the foundations ofall the virtues. Wherefore let the novices, eschewing all profane studies and othe~ attractions. concentrate entirely, under th'e guidance of their directors, 6n the exercises of theinterio.r life and the acquisition, of virtues, tfiose par-ticula. rly .which are most intimately connected and associated with the vqws Of religion poverty, obedience, and chastity. "Extremely helpful to this end will be the reading arid considera-tion of the Writings of St. Bernard, of ,the Seraphic Doctor Bona-ventuie, and of Alphonsus Rodrigud-z, as well as.~of those spiritual masters who are the special ornaments of each particular institute. Time has dot only failed to dim or lessen the, force and e~cacy of these teachers~ but has even heightened their Val~e in this our day. Nor should the novice ever forget that such as h~. is in the novitiate. so shall he be during the rest of his hfe: and after a tepid, or misspent noviceship the possibility of,supplying for what has been missed in the novitiate by renovation of spirit is usually~a forldrn and base-less hope. Philosophy and Theology . ~ Thereupon you shotild see to it, beloved sons, that your subjects. after.completing their noviceship, be ass!gne.d to houses distinguished 192 ,Iu!q. 1952 UNI~ENITU$ for ~obs~'r~ahce of your' holy ~ules. Tl~ese houses should offer also° facilines for the most profitable and exact course of philosophy and theology, made" in accordance, with definite and ordered procedure. Definite and or'tiered procedure, ~Ve said: that' is, not only should there be no promotion to a. higher grade without sufficient evidence of p~oficiency in the lower, but there must not even be any~¢u.rtail-ment or~omission of any part of.a course, nor any abbreviation of the t~ime t6 be devoted to a branch of study, as prescribed by the ,Code. Unwise, thereforev--to speak conservat.ively are those superiors who," pressed perhaps by time and necessity and desirous of availing themselves of their subjects' ministries as soon as possible, wish their subjects to receive their trai.ni~g for the priesthood by a sort .of accelerated method. Has not experience proved that those who h.av.e made their studies hurriedly and wittioiat thoroughness c~n scarcely .ever, if at' all, remedy this defect in their training, and that whatever little ,advantage may at timCs have been gained from this advanced reception of orders eventually fades away and vanishes, since these religious must of ne~cessity be less .apt for t~ ministry? Take care. moreover, lesf your youiag religious, .while studying philosqpfiy and theology, should grow yold in their struggle for virtue. On the con-" trary they should continue to a~rail themselves of the services of the most learned masters of the spiritual .life, so that finally, as behooves religious men, they shall display in themselves solid, learning joined to holiness of life.- And here We cha.rge you with special earnestness to exercise care in selecting eminen.tly suitable instructorsin the higher studies, mas-ters who~elife will be wo~rthy models for the imitation of all. Their proficiency, too, must be pre-eminent .in that subject which it is their office to teachl And~so, no one'should act either as.professor.,or instructor unless he has completed with merit the course of philos-ophy, theology, and allied branches, and has proved his possession of sufficient equipment and skill as a teacher. We .c.all your attentionfurthermore, to this injunctioh of the Code of Canon Law: "Provision must be made th'at there be separate masters for at least the following subjects: Sacred "Scripture, dogmatic theology, moral theology, and ecclesiastical history,"~ These m~is- "ters should spare no effof~ to'ffansform, th,eir sthdents into holy and tireless apostles of Ch. rist, equipped with those ornaments of learnirig 1,93 POPE P~usXI Reuieu~ for R~ligious and prtidence by" which they Will b~ abl4 not only"to instruct the simple and ignorant, but also to refute those, puffed up by what. is fallaciously called science. They will. be able likewise to preserve' all. from the contagion of error which, because it usually is presented so speciously and cunningly, is calculated to beget and inflict greater damage on souls. . But if happily, by God's grace, your subjects p.roceed wi'th gen-erous spirit in the straight paths of Christian learning and become greatly proficient therein, the labor which you best6w,-beloved sons, on this so salutary task will reward and rejoice .you with a most abundant fruit beyond .your. fondest expectations. ¯ Further, We exhort you to regard as holy and inviolable those words which, in accord with the spirit of canon law, We wrote in Our'apostolic letter on seminaries and the studies of clerics. Therein We urged that, in teaching the precepts of 15hilosophy and theology, masters should follow faitl~fully the scholastic methdd according tO the principles and doctrines of Aquinas. For who ~an deny that the scholastic discipline and the angelic wisdom of St. Thomas--that discipline and method praised so repeatedly and enthusiastically by Our predecessors--have a native efficacy both f6r tl'Je illustration of divin~-truth and for the marvelous refutation 6f the errors of every age? In the words of Our predecessor of immortal memory, Leo XIII, the Angelic Doctor "so abundantly rich in divine and huma.n science, so comparable to the very sun . has by his sole efforts brought it hbout that all the errors of past ages have been refuted by one man, and invincible alms have beeh supplied for the defeat of th.ose errors which will arise in endless succession through the ages.''2a Most a'ppositely contintJes the same Pontiff: '"Let those who Wish to be truly philosophers~and such must be the. especial desire of religious men--let those l~ay the first principles and foundations of their doc-trine in Thomas Aquinas.''25 How much it behooves your spiritual sons to hew close to the . general line of scholastic doctrine is abundantly evident. Perceiving the intimate relationship existing between philosophy and revelation, the Scholastics-d, eveloped and synthesized that wonderful mutual concordance, in such wise that philosophy and revelation afford each other light and the maximum of support." Nor can these two s.ci- 24En~ycl. Aeterni Patris 25Epist. Nbstra Erga, N6vember 25, 1898 194 ,Iulg, 1952 UNIGENITUS ences contradiqt each oth'er, as some madly assert, for both derive from God, the suprem'e and eternal truth; and while philosophy manifests the findings o'f reason, re~elation displays the firm data of faith. Indeed the two sciences are so mutually in harmony that each c.ompletes the other. Hence it follows that from an ignorafit and untrained philosopher a learned theologian can never be educed: and, contrariwise, he w~o is igno.r~ant of divine truth can never be a per-fect phil.osopher. In this regard St. Thomas says truly: "From the principles of faith .new knowledge is derived for the faithful, as from.the prin-ciples of natural reason new knowledge is derived for all; hence theology is a science." In other words, just as from reason, which is a participation in divine Wisdom, philosophy derives'the basic prin-ciples of nattiral cognition, and declares and ex.plains them, so from, the light of supernaturaI revelation,, which by its splendor" illumines and completes t, he intellect, theology borrows, develops, and explains the truths of faith. These two sciences are two rays f~om the same sun, two rivers from the same source, two edifices resting,on the same foundation. Of high dignity indeed is human science, provided it submits obediently to the truths of faith. If these truths are disregarded, human science must i,nevltably ~nd inexorably fall into numberless errors and deceits. But if, beloved sons, your subjects command the sum of human knowledge which they have beap'ed up for tbem~elg.qs to'act as handmaid and servant to that science which is divine; and if~ besides~ they glo,w with an arderit love and desire for revealed truth, they will be true men of God and will be .universally regarded as such; and'by word and example, they will.do much fo'r the peop!e ~of God. For, "'all Scripture is inspired by God"--or as the Angelic Doctor explains this passage( sacred doctrinal is perceived by the light .of divine revelation--"and useful for teaching, for reprovifig, for. correcting, for instructing in justice; that the man of God ma) be perfect, equipped for every good work.''26 Spirit of Faith .But in the ,case of young religious, the first {equirement is that 'their spirit of faith should be" nourished to vigor. Otherwise.they, shall to no avail engage themselves in this boundless field of divine and. human .knowledge: for, if the spirit of faitb is weak, the stu- 262 Timothy 3 : 16-17 ¯ PoPE PIU~ XI Review fbr Relipious dent,"like one. blind, cannot penetrat~e into the. profun, dities'.pf .super-na~ ural truths. Nor is itof less importance'that the religious shpuld albproach °his studies with a,pure intention. -"There are some Who wish to 2~arn,'~ warns St. Bernard, ".solely .in order to l(arn; and ~his is base curiosity . There are o~her~ who wish to learn in order to sell their knowledge, perhaps for money, perhaps for honors: and. this is ba~e t~affic. But there are also those who wi~h tO learn in order that'they themselves m~y.be buildedl and this, is prudence,''27 In their above-mentioned studies, therefore, your young religious should propose to. themselves this one aim: that they "please God and, . win for themselves "and for their r~eigbbor the. greatest, pbssible spir-itual emoluments. And in science disjoin, ed from virtue there is more of offense and danger than of true utility for those who b~come proud by reason of their learning lose the gift of faith and blindly plunge headlong t° their souls' destruction--your sons must with all .assiduity cultivate the virtue of humility,, necessary f0~ all indeed~ ' but especially to bestriven after by students: and ~they must plant it firmly.in their hearts mindful as they are that God alone is sub- ~tantial wisdom and whatever man possesses, no matter, how.pro-found, is .as nothing compared with the vast sum of learning of which he is ignorant. Beautifully to the point speaks St Augustine: '" 'Knowledge,' says the'Apostle, 'puffeth up.' What then? SbSuld you flee knowl-edge and ch6os~ to know nothing rather than to be puffed up? Why should I address you i~ it is better.to b'e ignorant than learned? Love knowledge', but prefer charity. Knowledge, if it, be alone. "puffeth up. But because charity~buildeth up, it permits no( knowl-edge to be puffed up. Knowledge puffeth, up therefore where cbarity-do~ s not build up; where charity bu!IdL yp, knowledge is made Your sons, therefore, if indeed'they pursue their' studies with: that spirit 0f~charity and devotion frbm which all other virtu'es have their Origin and b~ing, would be like a medicinal fragrance warding. off ,the fear" of corruption: and by. their gifts of doctrine will ~ c~r.tainly becbme all the more pleasing in God's sight'and all the more useful toHis Church. " ¯ III. DI~RECTIV~S FOR 'LAY RELIGIOUS~ it now remains for us to turn our thoughts to those" religious ~7In Cant. serrao XXXVI~, ~Sermb CCCLIV ad Cont., c. ~I _duly, 1957. . UNIGENITUS who,ltl~ough not called to.the dignityof the priesthood, have pro-nounced, the same vows, of r~l.igion as the priests, and are .not less obliged to God ahd bound by the duty of acquiring perfection. That they .also, though unversed in letters or the higher mental disciplines, may achieve the loftiest grades of sanctity i~ evident from',the fact. that many of them indeed have won by reason of the eminent holi-ness' of.their lives the loud.and, constant praise of the Catholic world, or have even been" inscr!bed.by the authority of the Roma~ Pontiffs in .the number of the saint~, to be regarded and invoked as patrons. and intercessors before God. These con~ersi, or lay,, religious, "who, because 6f their special status are free from those da'ngers which not infrequently :'fac~ the priest 15y reason of the very dignity of his office, enjQy substantially the same spiritual privileges and aids which religious institutes with mater~al:providence commonly share indiscrimina~tely .with itheir ~hildren. It .is just. thin, that the lay religious should value highly- ¯,the gift of their vocation, and return thanks to God for the gift. often renewing the determinatiQn which they made on the d~y'of ~:heir ~orofession. that they would live.according to the spirit of their reli- . gious bule to their last bre~ith of life. And here., beloved-sons, We cannot refrain from remindilag you how weighty is youy obligation to see to it thatthe !ay.religiotis, both" during the time of their probation and during the remainder of their -life, are adeqtiatels~.:supplied With those spiritual hell~whlch~th£y. so much need to make progress and to persevere. They are perhaps all the haore in need of these aids by.reaSon c;ftheir humble eondition.hnd hurfibl~ ministries. " ~Vherefor , .superiors, in selecting the.dwelling places and duties " of the la~y religious, should take careful account of the character of each and the possible weaknesses of each;.and if'sometimesthese spir-itual sons should show a decrease of ardor in the'performance of their 'obliga~tions.as religious, no paternal solicitude and effort should be sl~afed in recalling them g~ntly but firmly to holin.ess, of life: And particularly should superiors make it their constant concern either themselves to instruct the lay religious in the eternal and fun-damental truths ofthe faith, or to commit this.duty of instrtic~ion to ~competent priests. The knowledge and frequent meditation off these truths will be a powerful spur to th~ virtue of all, whether those whose,work is confined to the cloister or thos who live in tl~e world. The,above admonitions We wish to extend also to all ,congrega- 197 t .POPE PlUS XI tlons Of lay religious. For. t-he'members of these congregations there is indeed ~required .a fuller 2knowl~dg~ Of Chri_stian doctrine and an~ erudition beyond mediocrity, since theY are. frequently .engaged, according to their institute, in the instruction of boys and young men. Such are the thbughts, beloved sons~ which We desired from a heart filled with phternal~ love to address to you concerning the direc-tion of your curricula of study, as well as concerning some other matters of scarcely, lesg importance. These thoughts and injunctions, We.feel sure, you will follow with alacrity and devotion, both be-cause of your affection to'cards Us and because of your zeal for the advancement of your respective institutes. May Our words be fixed deep in the hearts of your novices and scholastics, and bring, by the intercession of your founders and fathers, an abundance of blessings and benefits. In conclusion, as an augury of grace and an evidence of Our. paternal love towffrd .yoursel;ces, beloxied sons,, and all tl-ie religious commit}ed to your charge~ We bestow upon eacl~ and all of you, with the deepgst affection, Our ApoStolic Benediction. '" Giveri at Rome, ih St~ ¯Peter's, the nineteenth day of March, on the Feast of. St. Joseph, spouse' of the Virgin .Mary Mother of God, in the year 1924, the third of of Our pohtificate. Pius PP.XI . BOOKS FOR PRIESTS Two re~ent books of help for priests are THE PEOPLE'S [SRIEST, by' John C, Heenan, and PRIESTLY BEATITUDES, by Max Kassiepe, O.M.[., translated by A. Simon, .O.M.I. Both authors, the former who is now Bishop of Leeds in England, and the latter, an experienced ,German missionary, chaplain, and superior, know what they are talking about. The Peotgle's Priest, written for diocesan priests by one of them, is full of-practical, common sense, pastoral guidance, that is inspired throughout by an enlightened appreciation of the beautiful relationship that exists between the good i~riest.and his peo~ple. (New. Y0rk: Shoed ~ Ward, 1952, Pp. xi q- 24'3. $2.75.) Priestly Beatitudes contains twenty-two sermons.for a priest's retreat. In general, the talks follow the usual development according-to The Soiritual Exercises of St. lynatius with the merit of a constant advertence and application to a priest's life. The ring of authenticity is unmist'akable. (St. Louis: B. Herder Book Co., 1952. ,Pp. v + 393.S5.00.) '. FOR oRGANISTS AND CHOIRMA~s'rERs Father \Vinfrid Herbs.t, S.D.S. has helpfully 'got,herod together in a convenient booklet answers to many questions that often confront church musicians. This pamphlet, lnformdtion /'or Organists and Cboirmdsters, can be obtained from the Salvatnrian Fathers,' St. Nazianz, Wisconsin. Let:i:er !:o a Mas!:er-ol: Novices. L. Ganganelli [ED1TOI~'S NOTE[ This letter is said to have'been written by Fra Lorenzo Ganga-nelli, who late.r .became Pope Clement XIV, to a ,Jesuit in England 4¢ho had been .a former student. We cannot guarantee the authorship, but-the content of the letter is of value to every one.] Reverend Father, The office that you discharge requires as much gentleness as firm-ness. You must bear in mind that although a religious should be .circumspect in his demeanor, yet you cannot expect the same gravity from a young man as from. his elders. Ttie special gift of a nbvice master ~ons]sts in bei'ng able to recogni.ze the source from which.his novices' shortcomings proceed, in order to humble them if they are due to pride, to stimulate them if they arise from indolence,, to mor-tify .them if they p.roceed from sensuality, to check them if they spring*from impatiense. You must see .that your.young men are always .occupied. Besides .fixing their minds and restraining their imaginations, emploYment brings out their talents. In the case of-some, these develop slowly, but with a little patience and insight it is not hard to tell whether the cloud will be pierced at length by the sunbeams.o~ is.doomed to remain dark forever. If you suffer yourself to be carried away by a zealthat is wanting in sweetness, .you-may someday or other dismiss those who" would have been th~ glory of your order. '.They who have most ability are often those who have the most impulsive dispositions, and if one is not,sufficiently master of himself, it may, happen that certain, little sallies of humor, which are nothing more than mere bits of levity, will ruin a young man forever, by causing him t'o be excluded from a state of life where he would have rendered important services to ~b~ Church. ~ Take special care not to observe the same method of direction for all. Onemay need a sharp rebuke, for another a mere glance is enough.Let your silence itself speak, and you will seldom be obliged to give a reprimand. The young almost always imagine that ;t is throtigh ill-humor or the desire to scold that they are constantly receiving admonitions, and often they are not mistaken. Watch carefully, bat without allowing it to be perceived, To betray an appearance of mistrust fosters a spirit of deceit and un- 199 L. GANGANELLI _r o R~view for R¢liqiot~s ~ruthfuln~s. A tone of friendship soothes a ~6vice's feelings, whilst an air ofseverity wounds and irritates him. Scarcely ever~allow a fault to pass unpunished when it goes directly against the religious s~irit, a~n~l give particular heed to whafever offends against, inorality, Purity belorigs to.all Christians. but it is required of priests and reli-gious abo~e all'. You must make a distinction between a fault cord-mitted on the sp.urt. of the moment and a habitual defect. Remember that true virtue is not harsh and that .a smiling countenance inspires~cgnfidence. A cold and severe exterior, ~Imost alx~ays re~els, because, it bears the appearance of pride. ~nusDt ob en owti speu sWh iptheirnf etchtei omne taosou rfeh ro.f f doirs mcreetni oanr.e Ontohte .r~wnigseel tsh, ea nydo u~nogu' will conceive an.aversion, for you. and will weary¯ of piety itself. It is: not the repetition of precepts wh!ch makes novices improve. One ¯ migh~ preach all day long without-accomplishing anything if-prin-ciples are,not inculcated. When the~mind is convinced by reasoning that tl~ere necessarily exists a God. and hence a religion, and that' the. only true one is that which we profess, it does not allow itself to be dhzzled by sophistry; if sin is committed, it is with the conscious-ness of doing wrong. Do~ away with the system of, spying, as a public nuisance. It accustoms people to play the part of hypocrites and false friends. Do not allow yourself to conceive a prejudice against anyone. It' is thr~ugh.such ,prejudices that the innocent are every day. persecuted, -whilst the guil.ty triumph. If something is reported~ to you about a third party; take care tc; inform yourself of the facts of the case. and never condemn anyone.without giving him an ,opportunity to clear himself. Do not chastise withoutprevious warning, unless there is ques-tion of an-offense that demands the immediate infliction of'suitable punishment. Be more indulgent towards ¯secret' faults, as they ,are ,not attended with scandal which is the grea~er evil. Follow the Ggs-pel rule in r~gard to g~ving charitable admonition ~o such as go astray. ",(Remember "seventy times seven" and the father "of the prodigal.) " Do not forager that the y6ung must hhve recreation, and that~the mind is as a soil,"which to yield, greater ,fruit has need of., rest. More-over, ~t is advisable that everything sh'ouldhavethe appearance of being done freely. Obedience becomes an intolerable yoke unless the-superior is careful to lighten its burden. 200 Julg, 19.52 MASTER OF, NOVICES Do not place iff the.hands ~)f your novices any of those apocry-' phal.books which St. Paul" calls old wives tales .--"ineptas autem et afliles fabulas devita." Faith is not supported by lying, and religion is truth itself. Vary the readings of your- young scholars, and for tear ofexciting or mis'directing their imagi.natio.ns, do not apply them exclusively to the contemplative styl~ of works.,¯ Besides, at an age s6.t~nde&the memory must have facts that it can-retain. Above a~ll preserve peace in the midst of your little flock', by endeavoring to lift up the souls entrusted to your care above all the little details of the life of the cloister which only too often degenerates into disputes, hatred, ~nd jeaiousy. Teach them to-be great in the smallest .things, and to impart a value to their:meanest duties by the manner in which they acquit tbemse|v~es.of them. Smother ambition; stir.up emula'tion. Otherwise you will train up proud men or boors. Instil] into your novices an espY'it de corps, but without anything exc.essive. ~ If one is not attached' to the insti-tute to which he belongs, he gra~lually grows weary of his state;" if one is so excessively, he thinks his order hecessary, despises all other religious" communities, and g6es so far as to canonizecertain ~buses t6 which he has become attached through routine or prejudice. Show yourself always even tempered. ¯There is nothing more .ridiculous thhn a man who is unlike himself. The young have a keim eye for deciphering a superior's character. - They are rarely mis-taken in the case of one who is odd or whimsical. It throws them ¯ otit in their calculations and Wins their esteem when they see a supe~ riot who pursues always the same even tenor, showing firmness on all occasions but without any sign¯of.ill-temper. ¯ Avoid familiarity: yet, be less the superior th~.n .the-bosom friend of those.who have been confided to you. Let tb~m find in you a fath'er, and let them understand that it is your grehtest pain to re-. prove them. Show no predilection except towards such as have more wisdom and piety, and let it be only in circumstances in which it may serve as a lesson for the indolent and flighty. Never employ artifice tO bring about the faults that you wish to discover. Such clever tricks" are not consistent With honesty. Let your ~unishmeffts~ be in pro-p~) rtion tO th~ gravity of the faults, and do not go.and make a crime out of certain light transgressions which imply neither malice nor disorder i~f the heart. .It is not by sho.uting that men are corrected. St. F~ancis de 201 L. GANGANELLI Sales used to say that he touched sinners more by professions of friends.hi~ for them than by scolding them. The language, of the Gospel is that of persuasion. Do not 'lead anyone by extraordinary paths and check those who would wish to follow them, unless there be evidence of a stiper-natural call; but these cases are so rare that they cannot serve as a 'law. The time for' mysticism and that sort of pure speculation is gone. It would be dangerous to rec'all it. ' Leave young men free to speak in your presence Without intimi-dating them. It is the way. to discover their interior. In a word, demean yourself as a kind father of a family who does. not wish to make his children either slaves or hypocrites .or dolts but subjects knowing how to render to God His due, to religion its rights, and to so'ciety what belongs to it. The first of all rules is to learn to l'ove the Lord, and to do nothing, that could displease Him. This is the one object of all religious institutions; for you know, Reverend Father, as well as I do, that our regulations would be often puerile, were they not meahs of leading us to God. Every founder has de- . vised such as he thought most suitable for his purpose. Beware of such pedantry as to po, se as one incapable of error and knowing everything. When I was teaching and ~som~thing was asked that I~ did not know, I admitted mY ignor~ance without make-shift of any kind before my pupils themselves, who only esteemed me the more for it. Young people like to ha'ce you put yourself on, a level with them. If I have drawn this paper out at length, it is because the life of a master of novices is a life of details. You might have addressed someone better qualified to speak on the points at issue, but it would have been hard for you t6 hit upon one who would have served you with greater interest. . FRA L. GANGANELLI Convent of the" Holy Apostles, Rbme (between 1760-1769) TEN-YEAR INDEXmSTILL AVAILABLE C0pies~ of the Ten Year Index of the REVIEW FOR RELIGIOUS '(1942-1951) are still available at one dollar per copy. Kindly enclose paym~ent with the order from: REVIEW FOR RELIGIOUS, St.Mary's College, St. Marys, Kansas. 202 bligher I::ducat:ion and \ "Real Religion" Sister M. Bofiaventure, O.S.F. ALTHOUGH formal higher education is a relatively recent fac-tor in the spiritual life of S!sters, when viewed in the light of the g~neral history of religious .orders,. yet its. impact has already been felt deeply' enough to draw comp.laint, comment, and serious study. Beginning with a consciousness of inadequate.returns f~om university w, ork, as attested by members of various religious communities, the reaction has grown at times to a serious conviction of over-emphasis on intellectual and professional training and a fore-boding tendency to generalize that American religious women of the mid-century 'are more widely instructed but less cultured, less dis-ciplined and balanced than the Sisters of a generation ago. Since th~ blame cannot be lald upon higher education in itself without destroy-ihg the intrinsic meaning o~ the term, we face the alternative that the fault must lie in the relation between the r~ligious and the experi-ences of higher educatior~. The error must be sought in the .formula used for integrating these experiences. For mdst religious, the initi~l mental attitude toward higher educatiori, the acceptance or the denial of its necessity, basically con-ditions all furtbe~ reactions. This facto~ of "necessity" should no longer be debatable: its validity has been pointed out repeated.ly in the authoritatiye language ot~ papal encyclicals and in the exhorta-tions of religious leaders. Yet restatement might be in order. Through the centuries of her existence Holy Mother Church has constantly defined and demonstrated that the scope of education is the whole aggregate of human life, physical and spiritual, intellec-. trial and moral, individual, domestic, and social. Irt his encyclical on Claristian education Plus XI reminds the world that such an edu- .cation can be imparted only by good. teachers thoroughly grounded in the matter they seek to teach, teachers who' have learried to under-stand and evaluate properly all the various aspects of human life-- religious, social, political, industrial, economic, and scientific--in their modern dynamic setting. ~ : Our present Pontiff, Pope Plus XII, has h~ightened this empha-sis. The encycl!cal "Humani Generis" not only stressed the prepara-' 203 SISTER M. BONAVENTURE ," ~ory n~ed ,of higher education but ~reeminence in intellectual le,adership Review foc Religious also sounded a clarion call to : "It is well kn,own how highly the Church re.gar,ds human reason . But reason can perfgrm its functions safely arid well only when properly tiaine~i, that is~ when imbued with that sound philosophy, which has .long been,,as it were, a patrimony . For' this philosophy safeguards the genuine validity of human knowledge . Let them (Catholic teachers) strive with every force and effort to further the progress of the sdences which they teach.let them enga'ge in most careful research.". (N.C.W.C. translatibn, p. 13:) The present picture.of Catholic ~ducation in America.is patent proof that religious are making great efforts tb ~realize the educational ideals of the Church. Today we face smaller, threat of the old accu-shtion that Catholic education is not Catholic enough. But the need to implement .fully our understanding of ed[~cation, to "fulfill the tdrm" remains, and this need is identified with the need for higher education. Translated into specific language, i~means the need for an understanding of present day problems of health, labor, govern-ment. and pehce: fdr contact With the realities which condition mod-ern life--pr.!ces, wages, taxes: for common grounds on which reli-" gi~)us can closely contact those whom they would educate: and, above all, for the ialibre of leadership that will focus attention on the potentialities of Catholic education. To meet this need religious communities must supply active members who are thoroughly famil-iar with the directives of the Holy See for a confused world: leaders who have mastered'bbth the theory and prac.tice of Catholic" action: teachers who can recognize ~ind champion truth wherever.it is found, nor confhse tolerance of persons with the tolerance of false principles: scholars who can chart the course of modern science and ,speak the language of .modern art. Higher learning, then. seen in its true nature and 'function. becomes a necemary .religious activity. Not ~gnly is it completely compatible with spiritual grdwth, but it should be a vital factor in such growth. Since God is Infinite Knowledgeand Wisdom, there is reverent,logic in the observation that "nature rightly developed is a condition for and a more fit subject, of elevatlon to the supernatural order and a more precious dedication to God." The lack of proper , adaptation to modern needs has been with justice analyzed as a cur-rent grieoance against religious.life and one cause of its depreciation today. In his allocution to. members of, the First Congress for Reli- 204 " gio~us. (1950),-Pope Pius XII has 'emphasized.repeatedly the vital ,.relation betw~en.religioi~s life and higher learning. As Father Letter has concisely summarized it, the Holy Father points to. per-sonal sanctity as the essential object of religibus vocation, but at the same time underlines the obligation which binds religious in regard to the means of sanctification the avocations of religious life. "In these avocations religious rna~/and muststrive to be as up~to-date a's any of their contemporaries. That way, we may add. the~ will help. to remove a pretext for d~p, reciatinreg h g "l o" u~s' life.". (.REVIEW FOR RELm~OUS, Jan., 1952.) A'sense of precaution alone, might well lead to the same'cohclu-sion. Religious educators concerns&with th~ complex problem of training-new meinbers have been. raising stron.g"voices .against the dangers with which inadequat~ preparation for work ~hreatens reli-gious vocation. We cannot pass over,lightly ~he wa~ning of Sister Madeleva, C.S.C.: "No.group can deteriorate more quickly or, more terribly ~han young girls~of the type that enter our novitiates today without proper and adequate intellectual, cultural'and spiritual chal-lenges;' (NCEA Bulletin. 1950 .255)'. ¯ Granting. then. the vital need of-higher ~d~cation in the active religious life. it is at once-apparent that the adjustment of conflicts , arising from this need rests .primarily with religious superiors and community directors. Such problems may arise in regard to safe-guarding ~egular community life and observance.of rule under aca-demic schedules; the selection of religious for higher~trMning, and most pertinently, in providing adeq~iate religious formation and con-tinued guidance~in: the integration of educational e.xperience. in the' past twenty years religious communities have evidenced a gro.wing awareness of such problems. Some of the solutions sug-gested and attempted have proved highly significant. There has been self-examination and frank admission o~ the stagnation in eduCa-tional woik, which results from community inbreeding. Complete reorganization of educational programs in many communities is demonstrating concretely tl~at adequate syn,thesis, of religious voca-, tion and avocation is possible. Such programs have been tested. analyzed, and evaluated at meetings of the National Catholic Edu-cational Association in recent years. Where attention is seribusly .focused on such synthesis, religious superiors find greatest opportun-iiy to bring ripened experience and intelligent zeal to the aid of the individual religious caught in men~al tensions. Neveriheless, the fact 205 ~ISTER M. BON,~VENTURE Reuiew /:or Religiou}~, remains th~;t it is on the plane of personal, interior integrati'on that the decisive conflicts of religious life are resolved.-No religious, whether in the" active.or in the contemplative life, can escape the basic problem of knowledge: bow to transmute knowledge into wisdom. To keep the balance! T, bat is the goal which spells personal sanctification. On the other hand, it is precisely¯ thee lack of balance that vitiates the relation between higher learning and. religious iife, building up the pressures and conflicts that draw condemnation. And since, for the active religious, contihued growth in knowledge and culture, is progress toward perfection in her state of life,. ~he problem' of proper balance is a perennial one, It faces the matur~ as well as the young religious. There is consensus in the observation that where ~ducational ex-periences are hot properly integrated ~by religious the resulting pres-sures may produce'three types of personality reaction: 1. Worldliness: Loss of spiritual¯ perspective. A shifting of ifocus from God to human activity. The ¯religious is nolonger'a Catholic educator but a mere devotee of science or of art. 2. Scrupulosity: A false dichotomy which constantly demands ¯ choice b~tween prayer and study as two independent activities. The religious finds her spiritual life increasingly cramped and is~ no longer ¯ able to find sahctifying unity in the labor of the laboratory or library and spiritual exercises. 3. Discontent: Unanalyzed pressures, which¯ are not always, the "divine restlessness" of St. Augustine, but which '.drive the religious to seek escape measures .in change of occupation or vocation. The adjustment necessary to prevent such reaction or to resolve" the conflict when it does .occur demands self-knowledge. And though it may seem anomalous, the need of s~If-knowledge may grow~ apace with.higher learning. For the religious with university¯ degrees may still be .the dangerous man of "one book," if the ~legrees. represent a knowl.edge of books alone. A clear knowledge of the im-mediategoal can be a dangerous pressure when not integrated with an equally clear grasp 0f the proper means for reaching the goal. And since we cannot discount ¯human inertia with its tendency to stop at ge, neral principles, instead of making concrete applications, there is reason to review some of the factors essential to adjustment 6r read-justment in religious life. Because the heart of the higher-education problem is conflict, the 'solution ~rests on a¯choice of method and of means. 206. July, 1952 HIGHER EDUCATION Method Conflict grows from disorder. Butorder is the recoghition of ~i definite hierarchy of succession among the parts of a rational entity,. It is established and maintained first, by a proper evaluation of each" part in t~rms of the. whole: then by a complete; integration of these parts-into an organic whole in which'each individual activity is sub-ordinated to the good of the whole organism. Neither the pursuit nor the. results of learning can be allowed a position of dominance. A mastery of s~abject matter must remain always a mastery, a iecoilected control which rules out avidity and passionate intens.ity and the vain, curious study that makes of learning the curiosiiates philosophantiun) denounced by St. Bonaventure. For.the Seraphic Doctor had learned from his master, St. Francis, that all science leads the mind from the consideration of' the creature to the contemplation of the Creator only when it is rightly pursued. Given their proper subsidiary evaluation, the learning activities ---courses and lectures, problems and examlnations--must be con-tinuously integrated into the brganic whole of the interior life. This can be accomplished only through the medium of love, the "unction" of St. Bonaventure. Interior inspiration, the fruit of daily medita-tion and mortification, must inform tile activities of the lecture hall and laboratory. If the arts';ind sciences, as we are told, are "'forever waiting the spiritualizing influence 6f revealed religion," surely the religious cannot forego this apostolate. Nor is it necessary to follow an~ complex formula in order to integrate, empirical knowledge, in-tellectual principles, religious intuition, and emotional response into a meaningful and orderly whole. The means are the staples of reli-gious life: faith, obedience, humility, and love. MeaDs Faith is the basis of integration. Of the religious, who makes learning a ladder of sanctity it may be said in the literal sense, "Thy faith hath made thee whole." We know the threefold object of faith: 1) to enlighten the mind with regard to God; 2) to show us the proper relation of creatures to God; 3) to'direct our'activity towards God. The.religious who ~'xercises dail3; the habit of faith hold~ the unfailing sblvent for every interior conflict. To the eye of faith every person, every situation, every idea is a transparency through which shines the Divine Countenance. Wi~h a living faith it is possible to hear the voice of the Eternal Lawgiver above every 207~ ~ISTER M. BONAVENTURE " Review for ~eligious lecture on history, economics, or politi~s and to read glimpses,of His beauty written large "6r small across the pages of ancient liteiature and modern letters. TO liveby ~faith is to see, ~albeit darkly~ not a threat but a divine wisdom and p!an behind academic sthedules,,and challenging assignments. It is. above all, to have an unfailing source of confidence and courage to face¯ any God-given task in the" knbwl-edge that'the power of heaven is ours. For in .the words of. our Holy Father "we are rich in supernatural assistance through the grace poured out in the floodtides of the' Sacraments and prayer.'.¯ Wh~t room is left for confliCt,in the mind of th~ religious who learns to find under the mate'rial "species" of 1.earn!ng experiences the sacra-mental "substance" of a spirit.ual reality which is a part of her com-plete consecration? No more time, no argu'ment is n.eede~ for the finding. -- Active faith provides the religious with a second 'effective means of integration, a means which is at the same time a gtiarantee against doubt and.mental c6nflict. This gi~aranteeis obedience,-the hinge of religious life,',formulated by the vow.of ~onsdcration and in its full implication t6uching every act of the human will. If the entrance of a religious into the field of higher e~ducation is dictated by vocational need, according to the judgment of superiors, rather than by a desire .for personal achievement, obedience provides firm ground on which every situation can be met with the peace which is the fruit of faith. But to prove the perfe, ct safeguard against con2 flict obedience mus~ rise above passive resignation. It must be the active, personal element ol~ our friendship with God, the beneoolentia of St. Thomas'i by which we will what comes to. us by God's order .because it is the expression ~f His love for us. Through faith, obedi-. ence reveals as the core of each new l~arning experience the recogni-ti6n of a .Divine Provideiice. ¯ The abiding habit of such active obedience, is the foundation of the perfect peace ,recognized by,Dhnte, the peace of a mind relaxed not on the defensive-=therefore, a permeable mind that. absorbs and retains ~ith ~least. effort. TOO frequently well-meanifig,but confused religious, who fear to launch out into the depths of faith and trust, block by feverish activity and fearful tension the very channels' through which God is expected toanswer their pleas for aid, t~eir imagination, memory, understanding'. The r~li~ious who desires in obedience "to be to God what a hand is to a man" will be cdntent to do what G6d indicates as reasonable in any situation, as best-she can, HIGHER I~DUCATION° then without qualm or conflict leave the results to Him, even when. these results affect entire communities. Faith does not' lessen daiiy, responsibilities nor dilute .them with nonchalant optimism. But it does enable the religious scholar to bear the burden lightly, with the detachment and'joy that are the marks of ~ will surrendered tO God. " Perhaps the most subtl~ and least, recognized source of tension f6r the religious .studen~ is personal susceptibility and its tenuous roots of pride. The ignorance of a child reaches out.foi knowledg~ with a'joyous freedom and pliancy. The adult mind can grasp truth safely and without pain qnly by the grace of,humility. ForAearning is~always a' "receiving," ari acknowledgement of need. The mind that is undonsciously'on the defensive against such acknowledgement to superiors.in~tructors, fellow ~tudents, even. to itself is under a psychological pressure that brakes every :lear~aing process. Not only does such pressure pre~clude an open-mind but, more seriously, it is incompatible with recollection and inspiration. " The religious who ~onsi~tently strives for complete ~ integration of all" her activities in the field of higher learning by seeing every ex-. perience with the eyes of faith, recognizing p.eacefully its seal of providential design and accepting it with a humble and open-heart, will find within herself what is at once the fruit and lthe only valid-test of such integration. That fruit is know, ledge transformed into wisdom by the alchemy of love--wisdom which makes love come .full circle iia contemplation. This is the wisdom which, whefi~ com-municated, iadiates, transforming love and is the truth.which makes. men free. " But unless recollection and devotion draw knowledge within .the circumference i3f a personality whos~ center is God, its widest reaches W,ill mdrely parch the soul, leaving 6nly a" hard glittering surface. What is worse, this arid desert of surface knowledge is the soil which ~ fraelasdei lcyo ;npsrcoidenuccee,s sac rhuopslte os,f rfaatlisoen daliiczhaotitoonmsi.e Os'na nthde m oethnetar lh caonndf,l tihctes-: religious who remember'with Maritan,. that "just as. everything which is in the Word is found-once more in tt'ie Sp!rit, .so must 'all that We know pass into our power of affection " by love,", will find .th.a.t. every facet of ~aature on which man may concentrate can be made to yield fuel for the inner life,of re!igious perfection. Only the flafiae thus fed-can dispel the darkness of the cold materialism which sur: rounds "us. Need we hesitate to conclude that prop(r evaluation of educa- 209 NATIONAl; C(~NGRESS Review t~or Religious tional goals and adequate spiritual integration of learning experiences cannot fail to eliminate th~ conflicts and tensions frequently.associ-ated with higher education for religious? Will it not de~pen appre-ciation ~ religious life and underline the tragedy of the loss of voca-tion? Religious thus educated do not merely know more ~hings, but thdy understand the vivifying unity underneath all things and in this understanding taste the peace and joy of "real religion." Such religious respond fully ~o the exhortation of the'Holy Father, which cannot be repeated too freque.ntly: "Be what you are. Let your'live~s bear witness to the reality of rtehheg "lo "u's state, Then' men,within and without the Church, will understand and esteem the state of ~erfection." Nal:ional Congress [EDITOR'S NOTE: Fa~'her Francis J. Connell. C.SS.I~., the executive chairman of the National Congress of Religious Men, kindly sent us the following communica-tion about the Congress to be held at Notre Dame University in August.] The First National Congress of Religious will be held at Notre Dame, Indiana, from August 9th to August 13th this year. Both religious men and women will be present, but 'will hold se)arate meeting~, except for a few meetings in common. It ik hoped that all orders and congregations now having a foundation in the' United States will be ~epresented. Housing facilities for about 1800 will'be available on the campus at Notre Dame University. It has been agreed by those in Charge of the Congress that 800 religious men and 1000 religious women will be invited. , O~ Saturday evening, August 9th, an address will be made.to the assembled religious by the Most Rev. John F. O'Hara, C.S.C., Arch-' bishop of Phila°delpbia. Solemn Benediction of the Mos~ Blessed Sacrament will theft be given, with Father Arcadio Larraona, cele-brant; Father Elio Gambari, S.M.M., deacon; Father Joseph Giam-pietro, S,.J., subdeacon. These of~cials.have been deputed by the Sacred Congregation of Religious to be present at ~he.Congress as re-presentatives .of the said. Congregation. On Sunday morhing the~e will be a Solemn Pontifical Mass after which His Excellency, A. G. 210 dul~l, 1952 ~ QUESTIONS AND ANSWERS Cicognani, Archbishop of Laodicea and "Apostolic Delegate t£ the United States, will ~ddress tbe oentire Congress. Undoubtedly .the main purpose of this Congress is to discuss p~obl.ems of. religious life' especially.pertaining to the present-day con-ditions in America. The Holy See isvitally interested in this sub-ject, and beyond doubt, many of the ideas which will be broached at this Congress will be brgugbt to the attention of the Roman au-thorities. The religious in Americi believe that it is possi,ble to main-tain a high standard ofreligious life in the United State~ i:lespite the materialistic and pleasure-loving tendencies of our country. With a view to attaining this objective, papers will be. read by representatives of the Congress on special subjects, e.g.,' stinlulation of vocations to the religious life in the United States; the obligation of superiors to fulfill their duties with p~oper regard for the innate love of indepen-dence of }:he American .people--in itself an admirable trait of charac-ter, and capable of being perfectly conformed to the higher.ideals of religious obedi(nce. Al~o, particular consideration will be given to the contemplative life, the sect~lar institutes, American religious of the Oriental Rites, and similar topics. The.dlosing ceremony" will be a Candlelight Procession to the Grotto of Our Lady at Notre Dame. It is very "evident that only a comparatively small proportion of "r~ligious in our dountry will be able to attend this gathering, but it is firmly boiled by'those in charge of the Congress that all will pray fervently that'God may bless this meeting with abundant fruits, and that Our Blessed Lady, on whose University grounds this first National Congress is being held, will obtain many graces for the par-ticipants and for all those whom they represent. ¯ .Questions and Akiswers 19 Please explain the prescriptions of the Church regarding the chap,fer of faults.in a religious community. " ' . : The chapter° of faults has beenpracticed 'for centuries in som~ form by'the older orders in the Church. As regards modern congre-gatipns, the Sacred Congregation of Bishops and Regulars had the following prescriptions in the Norrnae of 1901: . . 211 -- QUESTIONS AND ANSWERS Review for Religious 1), It is'not necessary, that a congregation, prescri,be the chapter of faults in its constitutions. This does not.meah, howe~rer, thatthe religious is fre~ not t6 attend, if the constitutio'~as'.do prescribe the chapter of faults. (Art. 167.) 2). If it is prescribed, it should not be held oftener than 6nce a wed(. nor less frequently than once a m6nth. (Art. 167.) 3) . The accusation of faults~ which a religious makes to his supe-rior in the .chapter ro6m should be limited to faults and violations Of the constitutions that are external. 4) After-each accusation the superior imposes a penhnce. Obvi- . ously there Should be some pr, oportion~between the fault and the penance, and prudence and discretion should temper the penance ac-cording to persons, and circumstances. (Art. 169.) This exercise of fiumility and penance can be the occasion for the practice of virtue and for stimulating religious to overcome external f~iults to which they are prone. It al~o affords the.opportunity of" repairing th~ scandal (disedifi~ation) given to fell6w r~ligious by the faults. "" In some institute~' custom permits the members of the comr~un-ity to accuse one another of faults that they"have observed. If this practice is not already p.rovided for in the constitutions or book of customs, it should not be introduced without permission. Finally~. the superior may take the occasion of the chapter of faults to admon-ish the.community regarding external faults that aremore-or less common. This method of pate.rnal correction is especia.lly efficacious at the time of the devotional renewal o-f vows. -~-20--- At our novltlatewe have professed, novices, and postulant 'Brothers. who assist at Mass; which is served by novices. And on ~erta;n feast days the Sisters participate. Please cj;ve the cc;rrect order. ;n which Holy Com-munion should be distributed. - The Roman Ritual (tit. IV cap. ~I)- telis us that the priest:dis-tributing Holy Communion should begin with the Mass servers, if the~i Wish to cc;mmunicht~. A decree.bf the Sacred Congregation-of Rites (N. 107~, 3uly 13, 1658) sta'ted that the Mass server was to receivd Holy Communion before the nuns and other persons present. A later decre~ (N. 4271, lj permitted a lab, man serving~Mass,. ,~'though he do not wear the clerical garb, to receive Holy Communion. within the sanctuary, at the plat~orin of the altar. As there was a" '2"12 ¯ " . ' . ~ul~, 195Z .QUE~TION~ AND ANSWERS difference of opinion" in the interpretation-of these prescript{ons, the. Sacred Congregation of Rites gave the following detailed' regulations in a decree dated January 30, 19F5 (AA$, VII 1915, 71-72) : "The term Mass server or server at the altar includes any cleric or layman who serves l~/Iass at the altar.and he is to be preferred to others in the distribution of Holy Communion with the.following precautions: clerics are to be preferred to alayman serving Mass, and. clerics in major orders are to be preferred to cl~rics in~ minor orders , who are serving Mass." Keeping these various presc,~iptions {n mind,- w~ may now answer our question as follows: The Mass server, whether cleric or.layman, recei~res Holy COmo reunion before others ~who may be present, unless some are clerics; all clerics receive Holy Communionbefore a Mass server who is a lay-man: if the server is a cleric, he should receive first in his lank of clerics, precedenc~ being given to clerics 6f higher rank. Lay religious, Brothers and non-cleric~il religious, that is,.r~ligious not yet tonsure.d though destined for the priesthood, as well as Brothers and Sis: ,ters, all.receive Holy Communion after the Mass server, l~e he a cleric or a layman. " Finally,. an exception is made at a NuptialMass, at which the bride and groom may be given Holy Communion before, the. Mas~ server. As to the order of precedence in receiving Holy Communion at the Communion rail 6n the par,t of non-clerical religious, there are no regu'lations. Hence local customs may be observed if the consti~ tutions do not prescribe the precedence. It may be well. to recall here that a reserved instruction by the Sacred Congregation of Religious, December 8, 1938, said there should be no "rigid and quasi-military order" in coming to the Communion rail. Many commentators on ¯ this instruction suggested that the order prevailing in numerous reli-giou~ communities of receiving Communion.in a definite order should be changed. For the text of the instruction se~ Father Bouscaren's Canon'Law .Digest, II, 208 ft. ; ~nd for an article on the instruction, as well as a digest of the text, see REVIEW FOR RELIGIOUS, III (1944), 252-70. SHALLI START TO DRINK? . . Shall 1 Start to Drink?, by 3ohn C. F6rd~ S:d., p~esents a clear discussion of ¯ the moral and ascetical aspects of total abstinence. A pamphlet; published by The Queen's Work, 31 15 South Grand Boulevard, St. Lohis 18, Missouri. .213 I THE MORNING OFFERINGs. By Thomas ML Moore, S.~. °Pp~ t69. .Ap0stl~shlp.o~f Prayer, New York, '1950. $3.00. 40,000,000 members of. the Apostleship of Prlayer" scattered throughout the world, priests; ~ligious, men and women and chil-dren of every race and clime, recite "The Morning Offering".~laily. This formidable army of prayer is sending up unceasin~ petition to the Throne of God tbrdughout thehours of the day and night that "through the [mmaculate Hdart, of Mary" He may.acdebt their "prayers. works, joys and ~suff_erings of the day for all the int,entions of the Sacred 'Heart. in union with' the Holy. SaCrifice. of the Mass throughout th'e world, in reoaration for sin. for the intentions of all the Associates. and in particular, for all the intehtions"of the Holy Father." ¯ The last half of Father Moore's book .is a detailed expl~natio, n 6f the mo~ning offering. The chapters o'n the Immaculate Heart.of Mary the Comfiaunion of" Reparation.and the /kpostleship of* Suffering d~serve special mention. . o The first half.of the book contains a simple, untechnical expla-nation of the fundamental notions of theology, which underlie the Morning Offerifig': -cre'ati0n, end of man, tlSe love~ of God and of the Sacred Heart for men as.shown in the.redemption, man's free co-opei'atiori in~he work of God. the nature and .efficacy O,f prayer. union with ~hrist, especially in the Eucharistic Saerifice. The history a'nd*development of the Apostleship of"Prayer as well as. itS adapta-tion to-modern times, especially through the S~cred Hear( Radio Pr?grgm, bring the book to a close. - " This bpok is ~arnestly recommended to all religious for their own personal use in order to get-acquainted wi'th the Apostleship,of Prayer if they,are not. members as ye~.and to help' the~rfi spread.the °Ap0stl~ship far an~l wide among the faithful who come under their ¯ influence.' "It i] v/ell suited.: fo~ spiritual reading, either .privately or .in' common.--ADnM C." ELLIS[ S.J. WHAT IS THE iNDEX? By Redmond A. Burki~, C.S.V. Pp. x -k" 130. Bruce Publishing Company, Milwaukee, 1952. $2.75. . Thislohg needed book gives a brief but'solid expos.ition of the. origin, .nature, and extent of the laws of. the, Church re~arding censorship and~ p.~oh!bition of books. It is. directed not merely to theological students and the pra~.icin~ clergy, b~Jt primar!ly "to, the 214 . BOOK REVIEWS intellige~nt laity, whether Catholic or.no~-Catholic, and it attempts~ to discover th~ effects of e~clesiasti~al regulation~ with 'reference to, the entire world of literature. For this reason the termsare, as far as possible, nontecbnical.'~ After gi,ving the~ historical, background of the Church's .legisla-, tion in chapter.ond. [he author goes on to treat the foliowing sub-~ jects in subsequent chapters:, censorship of books in adyance of pub! lication:0condemfiation of ,publisl~ed books: general classes Of for5 bidden literature: methods of examining books by the Holy Office: I'ndex of forbidden, books: penalties for. violations of book regula-tions: permission to read forbidden books: and promotion of' - re~ding. Perhap.s the most valuable chapter in the book is that in which he treats general classes of forbidden lit~ratu're.' It is. in reality, commentary on canon 1399 of the'Code of Canon Law. Too many Catholics including some priests and religious, labor under the false impressio.~i that as long as a book,is not listed in the Index of For-. bidden Boobs it .may be read w. ith impunity. Most forbidden books are not listed in theIndex. ~Inste, ad. their are t~) be judged by. probi-bition-~ f different classes Of books as determined in canon. 1399. The author gives ~ brief, but satisfactory comm~n,t on each clas~ of books contained in this canon. Of special importance also is the chapter telling.how to bbtain permission to read forbidden books. This .will prove very.helpful for st~udents doing ~esea.rch work, as well as those in professional schools. - In an appendix the aUthor g~ves various listings of books ~n~the Index: 7We are deeply" indebted to him for l~a, ving given us'also Abbd Bethleem's valuable lists of selections of the work of F~ench authors which.may be :read,.in spite ot: the fact that the authors' works.are forbidden in ge'neral. A final app, endix on "The C;reat Book~ Program" completes the work. Af~er,.poi~ating out the,-valu'e of this praisewo'rthy project, the autho~ lis~s the booksbn the pro'gram which'may not be read with-out permission. This excellent book should, be~on thesheJv, es of every Catholic school !ibFfiry beginning with the high school, and on up to college and university lentil. Likewise, every religl6us community .engaged in teaching in secondary schools and co!leges should have a copy in the faculty library. Other religious engaged:in act.ire works will als0 find it useful. ADAM~C. ELLIs. S.O,. 215 BOOK R~VlEWS . . " ". Reoieto for Ret(gious " THE SEMINARIAN AT'HIS PRIE-DIEU. By'Robert.Nash; S.d. Pp. 312. The-Newman Press, We~fmlnster, Md., 1951. $3.50. This is a book of meditations for seminarians. Fr. Nash's thirty-eight meditations are aimed at hdping s~mingrians gr~ow into p, ray-erful priests who will be ready for the!r work in the p,resent world of social unrest, of threatening Communism, of secularism, and the rest. As in histwo previous companion works, The Nun at Her Prie-Dieu and The Priest at His Prie-Dieu, each meditation containsa prepara-tory prayer, the setting or cdmposition of place, the fruit desired, three or four points (each of which the author rightly suggests could serve for one or more meditations), a brief, summary of the points, and a tessera or catchword to be recalledduring the day. Particularly well done is the setting,, which can help a busy'stu-dent cast aside extraneous thoughts and.apply his mind more readily to .the subjec~ matter of the meditation. Though this book cannot remove all the thorns that beset the paths of mental przyer, s~mi-narians, t~erhaps more especially those fresh from the "world," will find in it plentiful material and a good method to follow in their meditation. It could also be u~ed profitably for spiritual reading. JOHN F. MOORE,. S.J. THE CARMELITE DIRECTORY OF THE SPIRITUAL LIFE. Translated from ~the'Lafln. Pp. xxlv -F~ 575. The Carmelite Press,'.Chlcag.o, II1., 1951. For Carmelites themselves, for their followers, and for students of their spirituality, this directory will be an invaluable and almost inexhaustible gold mine of doctrine. It is official, being introduced and commended by a letter, of the Prior General. It dales not bear the name of any writer or corn'piler, but seems, to be put forth l~y the ~armelite Order itself. It is recent/ the Latin o6ginal being dated 1940. Its purpose is t~ complement 'and implement the Rule ~nd Constitutions. ~ The work consists bf four major parts. Parts one ~ind two, en-titled, respectively,. "Dogmatic Fundamentals of the Spiritual Life" and "Principlesof Religious Life," are of a general and Catholic, ha-. ture and prepare for what is specifically Carmelite. This is presented in tile latter tWO.l~art,s.Of these the third is headed "A Holy Heart~" and deals mostly "i¢ith the conquest of bad habits, the acc~uisition of ¯ the virtues, and the pursuit of perfection. The last part is devoted to ."The Contemplative Life." Some people no doubt will note with surprise how little space is. given.to the m3~stical phase of the spiritual ~ life. (pages 525-551)'. . , 216 July, 1952 . BOOK I~OTICES It is interes'ting to observe, in view of Wl~at certain welJ-known authors on prayer, for instance, Saudreau an~t Arintero, hold, that where "the higher degrees of mental prayer wl~ich can be attained by ordinary grace" are treated, we find the statement that "there are two higherdegrees x~hich today are usually called affective pra~,er and the prayer of simplicity or filso acquired contemplation" (p. 425). Toward'the end of the section on the gifts of the Holy¯ Spirit it is affirmed that persons who cultivate them carefully "may :lawfully expect to_be led day by day to greater perfection and to work great things for the glory of God and*His kingdom" (p. 299). No promise is made of mystical favors. The 'Prior General has a sentence in his letter that is enlightening about the spirit of Carmel: "In this book.will be found fully explained those key principles of Carmel: to give our whole selves to God--to stfi.ve for purity of conscience--to foster intimate union with God" (p. xxiii). Lastly, the delicate problem of the historical connectibns of the Order witch "our Holy Father Elias" is handled devoutly but-Cautiously. ~-~AUGUSTINE G. ELLARD, S.J. BOOK NOTICES Som~ years ago Father Henry Davis, S.J., rendered an invaluable ser'vice~to the English-speaking clhrgy, as well as to theology-minded laity, by publishing a 4-volume work on moral and pastoral the-ology. Before his death at the age of eighty-five, in January of this year, he had increased his measure of service by preparing a 1-volume SUMMARY OF MORAL AND PASTORAL THEOLOGY. The book covers the whole of moral theolpgy: principles: precepts, and sadraments; and it includes much sound pastoral advice. It is a very useful book for priests, libraries, and those 9fthe laity who wofild like t6 become. acquaifited with a standard manual of moral .tl~eology. One' caution might be added for the laity. The treatise on the Sixth Command-ment, since it follows the pattern of the theological textbook, con-tains certain technicalities that might be more confusing than help-ful. The laity'who "irish to read on this subject for their personal benefit would do better to use a book written expressly for them. (New York: Sheed ~3 Ward, 1952. Pp. xxxvi -b 486. .$5.00.), A decidedly readable explanation of the doctrine of the Mys~fical, Bddy of Christ is THE LIVING CHRIST, by John L. Murphy. The t .217 BOOK NOTICES - Revi~ for Religious explana~tion is based o~n Pius XII'~ encyclical." M~/st, ic[ Co?~oris. The author avoids the use of technical terms as much as possil~le and plains those that must be used. The style i~ marked by clarity, simplicity, "ahd. a certain down-to-ear~hnes~ that contributes con-creteness without losing digni

Issue 24.2 of the Review for Religious, 1965. ; The Major Superior an~ Her Subjects' Vocation by Charles A. Schleck, C.S.C. 161 Approach to Mental Prayer by Thomas Dubay, S.M. 188 To Be Samaritans All by Michael M. Dorcy, S.J. 201 The Insecure Junior Sister by Sister Jean de Milan, S.G.C. 209 The Prayer of Christ by Yves M.-J. Congar, O.P, 221 Weep--There Is No Other Way by George A. Maloney, S.J. 239 Nun in the World by Mother M. Claudia, I.H.M. 244 Conte.mplation by Ladislas M. Ors'j, S.J. 248 The Superior as Community Counselor by Sister Angelina Marie, C.D.P. 265 For Teresa, Dying of Cancer by T. J. Steele, S.J. 273 Survey of Roman Documents 274 Views, News, Preview~ 280 Questions and Answers 286 Book Reviews 293 VOLUV_~ 24 NUMBER 2 March 1965 ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard, S.J. ASSISTANT EDITORS Ralph F. Taylor, S.J. William J. Weiler, S.J" DEPARTMENTAL EDITORS Questions and Answers Joseph F. Gallen, S.J. Woodstock College Woodstock, Mar~l~md o~ i63 Book Reviews ~ormtm Weyand, S.J. Bellarmine School of Theology of Loyola University o30 South Lincoln Way North Aurora, Illinois 6o543 ÷ ÷ Edited with ecclesiastical approval by the faculty of St. Mary's College, the Divinity School of St. Louis University. Published bi-monthly and copyright, 1965, by Review for Religious at 428 East Preston St., Baltimore, Md. 21202. Printed in USA. Second class postage paid at Baltimore, Maryland. Single copies: 60 cents. Subscription USA and Canada: $3.00 a year, $5.75 for two years; other countries: $3.35 a year. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order. Checks and money orders should be made payable to Review for Religious in U. S. currency only. Pay no money to persons claiming to repre-sent Review for Religious. Change of address requesta should include former address. Renewals, new subscriptions, changes of ad-dress and business corres~ondence should be sent to: Review for Religious, 428 E. Preston Strut, Baltimore, Maryland 21902. Manu-scripts and editorial correspondence should be sent to: Review for Religious, St. Mary's College, St. Mary's, Kausa~ 66536. Quesdous and books for review should be sent to the respective departmental editors. MARCH I 965 VOLUME o4 NUMBER ~ CHARLES A. SCHLECK, C.S.C. The Major Superior and the Meaning of Her Subjects' Vocation If* one were to investigate the various pontifical docu-ments having special reference to religious communities, he would find them often referring to these as "fami-lies." This seemingly simple expression contains within itself a whole host of suggestions, and in the end would seem to be the nucleus for the spirit (and this would include even the government) and spirituality of every religious community. For these, as we know, have their existence and strength from their communion and inti-mate connection with the end of the Church itself--to lead men to the acquisition of holiness. And how im-portant they are for the life of the Church has been clearly stated by Pope Pius XII in rather striking and forceful terms: The Church would not fully correspond to the will of our Lord, nor would the eyes of the majority of men be raised to her in hope and joy as a standard set up unto the nations or as a sign standing in the heavens, unless there were found in her some who more by example than by word, were especially re-splendent with the beauty of the Gospel? This role of the religious community is not at all foreign to the economy of salvation established by God. All communication between God and man has tended to adopt a sacramental medium--language, representa- ¯ In the summer of 1962 Father Schleck gave a series of six lectures to the Conference of Major Superiors of the United States. The pres-ent article is a revised version of the first of these conferences. The other five conferences will be published in revised form in later issues of the REVI£W. 1Address to Superiors General, February 11, 1958, in The States o] PerIection, ed. Gaston Courtois (Westminster: Newman, 1962), pp. 317-8. Fr. Charles A. Schleck, C.8.C., teaches theology at Holy Cross College; 4001 Harewood Road, N.E.; Wash-ington, D.C. 20017. VOLUME 24, 161 ÷ ÷ ÷ Cha~es A. REVIEW FOR RELIGIOUS 16~ tion, the written or the spoken word, events, customs, even garb and dress. It is in this work, that is, in bring-ing before men the visible mark of holiness characteriz-ing and setting off the true Church of Christ, that religious superiors, especially major superiors, are as-sociated with the Church and her bishops and sovereign pontiff, either by receiving jurisdiction as is true of ~nale exempt orders, or by receiving dominative power by reason oF the approbation of the rules and constitu-tions peculiar to a religious institute.2 Thus, while it is the work of the Holy Spirit to begin, and to nourish and foster, and to bring to consummation the work of grace or of God's special love for those called to the religious life, still He associates with Himself in this work and service, so-called secondary causes or auxiliary instruments in whom He wishes to incarnate His own power and love and through whom He wishes this to be communicated to others. It is for this reason that the Apostle Peter writes: Whatever the endowment God has given you, use it in service to one another like good dispensers of God's mercy; if one does some service, let him do it with the strength which God sup-plies, so that in everything God may be glorified through Jesus Christ? In you, however, this governing role was meant to take definite shape and form. This is evident from the very nature of a religious community which we have called, just above, a family. For a family is a group of persons ruled or governed by those who have been established over it by God--a father and a mother. And this is most important for our present considerations. For the characteristic virtue of family life is not legal justice, or human activity on a quid pro quo basis, but rather piet)~, a potential part of the virtue of justice, adding to it the modification which is brought about by the intimacies and warmth of family life. It is the virtue of justice, we might say, with a heart. For all of you the manner of governing that is to be looked for and expected by all, both those inside the religious life and those outside, even those who view your communi-ties from a distance, must always be that of a woman, a mother. Indeed the title which all or most of you bear quite clearly indicates this wish and ardent hope of the Church and the entire family oF God. This title is at one and the same time the measure and indicator oF your function and task and also the measure oF the crowning glory which God intends for each of you in assigning you your particular role in the Church. For if it is He who elects you or appoints you to your task as He did Ibid. 1 Pt 4:10-1. the Mother of the Lord, He at the same time, as He did for her, makes available for you all the graces both ac-cording to their extension and intensity that are de-manded in the work entrusted to you.4 God made every woman by nature generous, merciful, and compassion-ate; and He gave her the desire to offer herself for others. He implanted in her as her essential spirit and movement the spirit of giving, of molding, of forming, of clothing whatever she touches, of mothering it, and of loving it. And the most noble aspect of this mother-hood is the lifting up of those persons she calls her children to God. That is why the motherhood officially given to you by the Church is the most sublime that could possibly be given to any woman. In a religious community of sisters the governing power is given into the hands of women that they as mothers might lead those under them to the common goal of the entire Christian community--the eternal participation of the body-person of Christ in the mar-riage feast of the Lamb. The role of anyone entrusted with shepherding others has very well been pointed out by Isaiah: It is thine to restore those bound in darkness to freedom and light; it is thine to pasture the flock of God and provide feeding grounds for them as they make their way through barren up-lands. Under your care they will neither hunger nor thirst, nor will the heat of the noon-day sun overpower them. For you will be to them a merciful shepherd that will lead them to welling fountains and give them to drink of life-giving water? In you this shepherding assumes a rather well-defined mode of expression. It is to be accomplished in accord-ance with the precise externalization which human nature takes in its being found in women rather than in men. It is precisely by using the qualities and gifts peculiar to women that you make your service contribu-tion to the glory of God and to the welfare of His Church and of your own communities. And this service contribution which you make to these ends is most im-portant today. For the Church was meant to be a mighty organization, hierarchical, structured, full of honor and dignity, having its laws and penalties and the power to enforce them. But the Church was also meant to be a Mother, patient, kind, gentle, tender, full of understanding and compassion. Both you and your subjects are always at hand to remind the Church of this maternal aspect of her mission. It is more than evident from the many writings that have appeared on the subject in recent years that a woman called to the religious life is not at all deprived See Summa theologiae, 3, q.27, a.4. h 49:44. ÷ ÷ ÷ Superior and Vocation VOLUME 24, 1965 ]63 ÷ 4. ÷ Charles A. SchCle.c~k.C, . REVIEW FOR RELIGIOUS 164 of motherhood. Rather she is called to exercise this function of her being in a much more intensive and ex-tensive manner than is possible in marriage. It is a motherhood that nourishes and molds and centers its whole activity on the life of Christ. By the grace of her vocation she receives in a single fulfillment the two deepest longings of a woman's heart--her woman's desire for motherhood, and her virgin's desire to be wholly God's, wholly surrendered to Him. All this is quite clear in the case of the ordinary religious sister. But I wonder how often those called to exercise supreme authority in service within religious communities of women realize that they are not at all dispensed from this work of woman but rather are called to exercise a more noble and more universal expression of this same function. They are called by God's providence to exer-cise this same activity in reference to the "more illustri-ous portion of the flock of Christ," those who by God's special predilection and love have been called to the vocation of virginity, which is the marriage of a human person with the Lord. Like the work of the Mother of God in redemption, yours is that of associate, con-tributing under the Spirit and with the Spirit to the work of your subjects' sanctification as Mary did in reference to the Church--as a partner, as a woman, and as a mother. In Christ we are given to see that all is priestly. In Mary we are given to see that all is womanly, all is motherly. Her role in the sanctification of the human race was different from that of Christ. Her "merit," her sacrificial oblation, her ransom, all were those of a woman, a mother. She worked along with Christ her Son, but not as an equal, not as one engaged in the same order of operation. Her office was addi-tional, complementary. It is true that oftentimes this work is most difficult, much more diffficult than the motherhood exercised by your subjects. But the greater the motherhood to which one is called, the more suffering and the more participa-tion in the cross-mystery must she expect to fall to her lot. Nor is this so strange. It will always be true that a mother's greatest suffering is interior, that which cen-ters around the emotions, that which involves anxiety, worry, and concern. And usually it comes only at the end of her function when she finds herself no longer in complete control of the minds and hearts of the persons under her, when she must deal with them no longer as children but as mature adults destined to their own proper creativity and life. Since this is always the situa-tion in which major superiors are called to exercise their office of ministry and service, they know with their election or appointment the rather difficult phase of motherhood to which the5, are called. It was because of this difficulty that the late sovereign pontiff Pius XII attemped to recall the image which the major superior must attempt to cultivate in the eyes of her religious: It is no doubt true, as psychology affirms, that the woman in-vested with authority does not succeed as easily as a man in finding the exact formula for combining strictness with kind-ness, and establishing the balance between them. This is an added reason for cultivating your motherly sentiments. You can say that the vows have exacted from your Sisters as from your-selves a great sacrifice. They have renounced their family, the happiness of marriage and the intimacy of the home. It is a sacrifice of great value, of decisive importance for the apostolate of the Church, but it is still a sacrifice. Those of your Sisters who are the most high-souled and refined, are the ones who feel this detachment most keenly. The words of Christ "no one put-ting his hand to the plough and looking back is fit for the king-dom of God" finds its application to the full, and nowadays, too, without reserve. But the religious order must take the place of the family as far as possible, and it is you, the superiors general, who are expected in the first instance to breathe the warmth of family affection into the community life of the Sisters. You must, therefore, yourselves be motherly in your exterior behavior, in your words and your writings, even if sometimes this calls for the exercise of self-restraint; but above all, be motherly in your innermost thoughts, your judgments, and as far as possible, your sympathetic feeling. Pray every day to Mary the Mother of Jesus and our mother, to teach you how to be motherly." It is quite evident that your motherhood is to reflect and in a sense continue to image that of Mary. And Mary's motherhood is one that is pure, stainless, free from every trace of contamination of the shadow, of the terrible aspect of the mother-image, of the destructive wiles of the "anima," of the desire to possess or be un-scrupulous in protecting and reducing to childishness the creative powers of those under her, of refusing to give them up to their destiny which is for them also, each in her turn and each according to her own way, to give fruit to the life of the Church of God. Thus your motherhood centers around women, not girls; and it must never become maternalistic or harmful or destruc-tive to their legitimate growth as distinct persons, to their adjustments to society and adult life. It is the proper task of a real mother to foster her daughter's competence and well-defined independence, rather than their opposites. To accomplish this task many things ought to be found in you. First, there should be a workable knowl-edge of the principles of spiritual theology, of the ~ Address to Superiors General, September 15, 1952, in The States o[ Per/ection, p. 217. 4. 4. Superior and Vocation VOLUME 24, 1965 ÷ ÷ ÷ Charles A. Schleck, C.S.C. REVIEW FOR RELIGIOUS 166 history and forms of the religious life in history, an experiential knowledge and almost the founder's or foundress' love for your own religious community, its constitutions, its customs, the authors of its spirituality, and its activities or apostolates. To this there shouId also be added a practical knowledge of the canon law governing religious communities of women, a practical knowledge of feminine psychology, and some principles of guidance. Second, there should also be present a discretion or prudence that is like wisdom, reaching from end to end. This would include tact, winning manners, knowledge of the human heart at its various levels of development--the young, the mature, the mid-die- aged, and the old. This discretion and prudence for our present consideration will also include a motherly vigilance, a dispassionate firmness that is without weak-ness, the ability to foresee and anticipate the needs of soul and body, an unfailing patience, and a zeal that is tem-perate, that knows how to wait and to seek out or receive those who come to you moved by God's grace. A third element or ingredient that you should possess is experi. ence, of the various apostolates, actually exercised if pos-sible or at least vicarious, of the problems and the diffi-culties they normally cause to religious; also an experience and awareness of human failings, not the least of which are your own failings and half-acknowledged shortcom-ings, a grasp of your assets and liabilities which would give you a proper and ordered self-love, with the desire to employ the former and guard against and make up for the latter, through the normal channels of the Christian life, not the least of which is consultation and personal direction. Finally, genuine holiness ol lile is required. For you ought to be not so much a teacher or one who hands out practical rules of life, of doing, and of making, nor just an interpreter of your community's spirit, but first and foremost a master of its life. For it is your privilege and obligation to see to it that the young life which God entrusts to you is begun correctly, or brought to birth in the novitiate, and then formed and made viable in your juniorates, and matured and intensified and deepened throughout the entire course of its existence in your religious family. For the motherhood with which you are entrusted by the Church does not end until you are relieved of your responsibility or until one or other of your subjects closes her eyes in death in order to greet her Lord in life. The perpetuity and continuation of a fervent community (and the life and vitality of the Church depends more upon this than upon numbers) rests with the major superiors' capacity to maintain and deepen in their subjects the spirit of the Church and of the founder or foundress whose exemplary causes they are meant to be.7 In treating of this quality or ingredient of holiness last, it is not my intention to consider it as the least important of all. Second to prudence it occupies the most important place perhaps. Knowledge in itself is not fruitful. It must be united with love. And how else can religious be taught the ways o[ God, schooled in the Lord's service if their own superiors do not possess these? You must remember that your subjects have entered religion in order to seek sanctity according to this way of life. And this is to be learned from those who are set over them in the intinaacy of their community life. It is along this line that much more stress could be laid today. The quality of the teaching of any master of the Christian life--and this is the primary role of superiors: to lead her subjects to sanctity--will be that of her own life. A young and generous soul will find no better way to learn renuncia-tion or surrender through charity than by following in the path of one who herself is practicing these same things. A secret strength goes out from her and is in some way imparted to those who come in contact with her. The ability to love the religious life and to instill this love into others is most important today when it is so easy not only for those outside the religious life, but even for those inside, to be or to become confused in their "vision of the special function and immutable im-portance of the religious state within the Church." s The primary work of a superior is to teach her subjects how to love God, how to make the gift of oneself the surrender of one's personal mystery to God and the service of the Church, a living reality. Since the religious life is essentially a theologal life, a life of faith, hope, and love, and a sacramental repre-sentation of the transcendent goal of the Christian community--the paschal mystery--it is important that these be lived by those in charge. No long dissertation or reasoning or logic will affect others on these points. The superior must live these, for it is only by being a living exemplar of them that she can really hope to exert her teaching on others. As St. Gregory the Great writes: Like Moses, a superior ought to be seen frequently going in and out of the tabernacle and while there caught up in con-templation such that when she comes out she may give hersel[ over to the needs of her subjects and tasks. She must be known as one who truly serves God and His Church.' T See The Gilts o[ the Holy spirit (Notre Dame: St. Mary's College, 1961), pp. 1 ft. 8Address to All Religious, May 23, 1964; N.C.W.C. ed., pp. 6-7. 8Pastoral Care, II, 5 ("Ancient Christian Writers," v. 11 [West-minster: Newman, 1950], pp. 56-8 passim. 4. Superior and Vocation VOLUME 24, 1965 167 + + Charles A. $chleck, C.S.C. REVIEW FOR RELIGIOUS 168 Such a life would be appreciated by almost all who saw it. It would be like the light shining on the moun-tain or the city built thereon. And this is as it should be. For while a superior should not seek the praise of others in conducting herself, this does not mean that she should not seek to be loved; but she should seek this in order that this love might prove to be a path leading to the Lord. It is most ditIicult for one who is not loved by her subjects, however well she might preach, or exhort, and provide logic for the life o[ holiness, to find a sym-pathetic hearing from those who make up her audience. "!'his exhortation to holiness is always most timely for anyone in at~thority. Often it happens that when a person undertakes the cares o[ government her heart becomes distracted by the many things demanding her attention. And then she may find that she neglects that which is most important. For when one in authority implicates herself more than is needful with what is external, it is as though she were so occupied with the actual journey that she forgets the destination. The net result is that she becomes a stranger to self-examination and is no longer aware of her own faults and the great harm that is perhaps being given to others. The care of the inner life cannot be relaxed for the sake of pre-occupying herself with external matters. On the other hand respect for the inner life should not bring about any neglect of the external either, for this is also an essential means of her sanctification and her service of Christ and His Church.a° This balance should be main-tained above all by the major superiors of religious communities. Otherwise, it is most likely that the life of her subjects will grow languid because even though they may wish to make spiritual progress, they are con-fronted with a stumbling block in the example of those over them. When the head languishes, it is rather diffi-cult for the members to retain their vigor. It is in vain that an army seeking victory over the enemy follows its leader if she has lost her way. While the office to which you have been chosen by divine providence lays upon you many duties and func-tions- administrator, organizer, pioneer, missionary, counselor, psychologist, financier (a kind of jack-of-all-trades)-- the one which overshadows all and which sub- 10 This need of the major superior, indeed of every superior, is one more reason why superiors should employ the rule of subsidiarity-- the tendency to delegate and subdelegate, especially in large institu-tions. St. Gregory again provides us with the pertinent text: "Subjects are to transmit inferior matters, so that superiors are left to fre-quently attend to the higher things, so that the eye which is set above for guiding the steps of the body may not be annoyed by dust. For all superiors are the heads of their subjects and should look forward that the feet may not go astray" Pastoral Care, pp. 68, ft. sumes them and colors them or affects them is that of being a woman and mother at the service of the com-munity. Only to the degree that this spirit permeates these functions will they be conducive to your own holi-ness, to that of your community, and to that of the Church.lz Of all these various services, however, the one which is most immediately connected with mother-hood by reason of the very nature of the society which you govern and direct is that of seeing to the spiritual development of your religious. In the series of confer-ences that we are engaged upon here, it is this aspect of your special "vocation" within a vocation that has fallen to me. By reason of the limitation of time and the vast-ness of the pertinent matter on this subject, only a few basic considerations along these lines can be taken up. They are meant to serve as directives and approaches which each of you might follow up through reading and prayer and consultation in regard to the same and other topics falling within the scope of this task. It was sug-gested by one of the members of the executive com-mittee that the areas of the vows, especially the positive aspects, and that of the apostolate might be treated. As a result the following general topics have been chosen, each, of course, with its necessary further delineations: (1) the major superior and the vocation of her subjects; (2) religious poverty and sanctification; (3) virginity and sanctification; (4) religious obedience and sanctification; (5) common life and sanctification; and (6) the apostolate and sanctification. In following out these considerations it will be my intention wherever possible to treat them both from the point of view of theory and practice, at least along general lines, such that the practice may be seen to flow out of and be governed by the theory of the topic dis-cussed. It is true that most of the problems which you encounter in the course of your ministry are of a practi-cal nature, demanding practical and concrete or down-to- earth decisions. Still it seems to me that unless you are acquainted with the directive principles which pru-nA similar idea was indicated by Pius XII in reference to the spirit which should underlie the use of canon law: "Canon law like everything else in the Church is wholly directed to the care of souls, so that by the aid and guidance of laws, too, men may secure the pos-session of the truth and grace of Christ, and may live, grow, and die in holiness, piety, and fidelity to faith. Whether in the administration of ecclesiastical affairs, or in the exercise of judicial functions, or in giving the benefit of his advice to the sacred ministers, or the faithful, the canonist should constantly recall to mind that he must render an account for the welfare of souls to whom he can render great services, but to whom he can also do great harm" (Address on the Fourth Cen-tenary of the Gregorian University, October 17, 1953, in The Catholic Priesthood, ed. Pierre Veuillot [Westminster: Newman, 1957], bk. 2, pp. 270-1). ÷ ÷ ÷ Superior and Vocation VOLUME 24, 1965 169 4, + + Charles A. Schleck, C.S.C. REVIEW FOR RELIGIOUS 170 dential judgment has to follow in coming to a decision affecting an existential here-and-now situation, it is very easy to be or to become confused (especially by reason of the complicated circumstances of today's religious life) and so arrive at a decision which would not be the best. Such a decision could easily inflict a sometimes serious harm, if not immediately at least in the future, to the lives of not only individuals but also that of your entire community and to the very life of the Church itself. It could also harm the image and therefore the effectiveness of the religious sister who occupies a more respected place here in our own country than perhaps in any other place in the world. The Major Superior and the Meaning of the Vocation of Her Subjects It is axiomatic that the whole order of grace has been ordered by God and is communicated to man in accord-ance with the nature he possesses. Thus the subject or person receiving divine communication will incarnate it and make it visible, will show its effects in a way that is patterned after the very nature of the subject. The very nature of God and His love-relationship to man were meant to be reflected not only in Christ but in all of those who would be incorporated into His body-person, the Church. For the Church is the sacramental continuation of Christ who is the perfect self-expression o~ the Father. She is His body, flesh of His flesh and bone of His bone, as we find foreshadowed already in Genesisa2 and stated by St. Paul in his letter to the Ephesians.~3 While human nature is essentially or fun-damentally the same in both man and woman, we find it existing in each of them with profound differences and modes of expression. And this foundation and the deepest significance of this sexual polarity originates not just in nature alone or from God as the author of nature, but in the supernatural sphere or from God as the author of man's supernatural existence. According to the Bible, it is in the polarity of man and woman where we find the image and likeness of God, in fact so much so that only in man and woman taken together do we find and discover what one author has called "the blessed icon of God." In fact it would seem that we must conclude that the physical and biological differences which we find exist-ing between man and woman indicate or point to some-thing much more profound, and that is the difference of soul or human spark, the difference of personality, which exists on all and every level of their being-- ~ Gn 2:23. ~8 Eph 5:22 ft. intellectual, volitional, and emotional, as well as physi-cal and biological. Consequently, when God's grace-communication incarnates itself in woman it takes on a shape and form different from that found in man, and it expresses itself along very well-defined lines. Thus, to understand and to be able to guide or direct or form or shape or mold the life and dynamism of the woman in the order of grace, demands that one know what she is in the order of nature.14 If we were to analyze or look into the overall makeup of woman on all the levels mentioned above, we would see first of all that she is much more alTective or love-directed than man in her approach to reality. It is for this reason that she tends towards the personal and the living. To cherish, to keep, and to protect what is per-sonal and living--this is her natural, her authentically feminine propensity.15 She was created by God to be the complement of man, subject to him in domestic or family life. She was to be the heart and soul of man, of the human race, its vital force, like the human heart that moves the hnman body to action. She has received and she possesses human nature in such a way that its loving force, its receiving capacity, its conserving capacity, its pondering capacity, and its formative, molding capacity are rather strikingly manifest. Indeed it is because she possesses these capacities that she by reason of her entire personality, her body, her soul, her powers of under-standing, her capacity for love, her almost inexhaustible devotion, is made to mother the human race in one capacity or another. She is made to know it as only a mother can know it, in all of its depths, its sublime potentialities, and also in its most embarrassing and material and temporal needs. It is for this reason that God has endowed woman with a family instinct, a maternal instinct, which can be used to build a human family or something far more extensive, the family of man or the family of God. A woman is potentially mother not only in reference to individual beings, but in reference to nature as a whole, to the whole world. And this is rather important for us to recall. For once stress is laid upon this view of woman, her need and power to create in cooperation with man, it can be seen that this need and power is something that can quite easily go beyond the limited confines of the husband-wife couple and encompass all the relations existing between men and women in reference to the human family. This direct and intimate relationship with persons rather x'See F. X. Arnold, Man and Woman (New York: Herder and Herder, 1963). The entire work is excellent on this point. ~ The Writings o] Edith Stein, ed. Hilda Graef (London: Peter Own, 1956), p. 161. ÷ ÷ ÷ Superior and Vocation VOLUME 24~ "1965 '4" 4. Charles A. Schleck, C.$.C. REVIEW FOR RELIGIOUS than with things tends to make her world compact, which is not to be understood in the sense of narrow, but rather as a concentration on what is near at hand. And this is usually true even in her professional world if she lives in such, where she might happen to be an educator, a doctor, a social worker, or a nurse. She brings to this compact world where she functions warmth and a new atmosphere. From all this it should be clear that it is not right for woman to dodge or side-step this mission, to isolate her interests, to make her life too self-centered. She exists for humanity such that every talent she has received must be put at the dis-posal of the hnman family. This analysis of woman would also show that she is in.tuitive, that she has received human nature in such a way that its intuitive ability would be rather clearly set out. She was made to understand the deep sense of the inner values of things, of their spiritual content as well as or even more than their material or temporal con-tent. Thus in the sphere of her intelligence we find a profound difference between her and man. She usually has a finer perception, a better taste, a greater potenti-ality for sensibility and tact. She possesses a greater ability for visual perception, for the visual understand-ing of the world. Her senses are more open to external attractions. In fact it is this very power of observation that is a necessary complement of her intuition, since her judgment (good or bad) is formed by a rapid, almost simultaneous, look into and through the elements of a situation. It is because she is more intuitive that she was made to reveal the deep and the more profound levels of our being which she knows not so much by cold reason-ing or by speculation or by theoretical analysis, as by intuition, by instinct, by connaturality, by an identifica-tion, by a deep and warm knowledge that understands humanity much more intimately than does man. It is her mission to understand humanity, its weaknesses and infirmities, even its sins. It is her mission even to sympa-thize with these without ever, however, consenting to them. It is her mission to encourage, to prevent, to direct, not so much by governing or dominating--for in dominating she destroys both others and herself---as by being, by example, and by living. Thus the role of woman because she is intuitive is to suggest and inspire, not to be an activist principally, but rather a contempla-tive. She is expected to be intelligent but not opinion-ated, submissive but able to lead especially by urging to activity, unassertive but capable, intuitive but clear thinking, not over-active yet quietly efficient. It is in these ways that she is meant to redeem every situation by coming forward with her immense power to heal humanity by being its seer and its poet, and by so act-ing to achieve her place and fulfill herself. An analysis of woman would also indicate that she is more emotional than man; that the emotional side of her life is an essential part of it; that it is an integral part of her so-called "passivity"; that it is the goal, whether conscious or otherwise, of much of her en-deavor and striving. She is frequently preoccupied with surface agitation because of her need to give emotional satisfaction to others and to receive it in turn from them. It is this very deep need for receiving emotional satis-faction that also brings to the fore woman's need for another. She is dependent on others because she hopes to gain from them the security which satisfied emotional needs and wants effect in her. Unless a woman has found this other source of emotional satisfaction, or unless she has sublimated it in relation to a higher person and his interests, she becomes restless, unsatisfied, and frus-trated. She is made to love and to be loved, and she cannot find her sufficiency in herself. That is why a woman who is selfish and self-centered is an anomaly that is more distressing to encounter than a selfish man. For she has denied her nature, as it were, when she ceases to exist for others; and in doing this she has dried up at its source the possibility of those emotional experiences so vital to her person. This need for emotional satisfaction would also seem to account for the woman's impulse of self-surrender, her capacity to yield or to open herself to one who advances towards her with love. Deep down in her being woman knows that her role is one of submission, that only by renunciation can she become her true self. That is why an essential part of her person and her emotional need moves her to submit since this is fulfilled by such a re-sponse. And unless a woman can find one to whom she can submit in love, she will find that her love will not flower and that her emotional need will not be satisfied. This ingredient of self-surrender so evident in the woman's makeup must not be confused with pure pas-sivity as some often think. Woman is actively passive. Her activity is directed more towards the emanation of her personality, in her protection of and care for what she has received and conceived. Thus her person im-plies an active yielding and acceptance of what comes to her in love. It is this very quality which makes woman a unifying force in God's plan. For she is meant to act as an icon or image of humanity's attitude toward God. It is for this reason that we have running through the whole of salvation history the image of the woman pointing out again and again that humanity must be-come feminine before God, open to His advance, ready 4- + Superior and Vocation VOLUME 24 1965 4, 4, 4, Chades A. Schleck, C.S.C. REVIEW FOR RELIGIOUS ]?4 to be receptive, ready to yield to His every word and request. Thus it is the woman and not the man who is the archetype of humanity's relationship with God. She is symbolic of the only power which man has in reger-ence to God's love. Thus the childlike quality that we often find among women saints is not to be confused with a weak and playful infantilism. It is rather the longing for and the expression of that security which we can recognize as a rather profound condition of the finest women in history. Its essence is innocent confi-dence, based on that childlikeness which the Lord de-mands for the kingdom of heaven. It is the magnani-mous surrender of oneself, the total sacrifice of self, and unlimited confidence in God's power and fatherly goodness. Thus woman is a sign of faith taken in its biblical sense, faith which expects nothing from man, but relies wholly on God. When these ingredients of woman are found per-fectly in an individual, they would seem to present us with a picture of the divine idea of a human nature that is perfect and truly complete at least in reference to God. And they are found in one person, one woman, the Mother of God. Our Lady provides us not merely with a prototype or archetype of woman redeemed, but of mankind, humanity redeemed. This is the meaning of the Immaculate Conception. It is merely the revela-tion to us of the human being when still unfallen, of the undesecrated countenance of the creature man, of the perfect image of God in man as it existed when the "'fiat" of God's creative activity rested upon him in the dawn of his creation. Indeed what would seem to come from prolonged meditation on the purpose and image of Mary, what seems to sum up her entire personality is her simplicity, which is not so much a virtue as rather the culmination of her perfect and balanced harmonious activity. It is the expression of a real inward unity and purpose. It is opposed to multiplicity and diversity of aims and in-tentions. It is a life entirely directed to God. And sim-plicity is a mark of divinity or of the divine. Mary had a nature that was incapable of pretense, of going too far, or of stopping too short of the mark. She never added anything to what had to be said or done, nor did she ever subtract anything. That is why what we find most attractive in Mary is her complete self-possession in spite of the plethora of grace and divine favor that was given to her as the Mother of God and as the archetype of humanity. She always and everywhere preserved what was natural to her feminine makeup.16 That one person, one woman should be able to l~Ibid., p. 125. transcend the differentiation of the sexes before God is not an entirely unusual phenomenon. It has been said that many important personages such as geniuses and saints have been able to stand above this differentiation in sex, that they have been able to unite in themselves the qualities of both man and woman in a creative harmony. And we may well ask ourselves whether this transcending of natural barriers is not perhaps the highest effect of the workings of grace. If we were to study the treatise on God the Trinity, we would soon discover that the image of woman reflects rather closely that of the Third Person in the Godhead, the Holy Spirit. He is called Love, Breath or Kiss, Gift, and His operation in the economy of salvation is that of a mother-principle. He is called Love, the Person of Love in the Trinity because He proceeds by way of volitional activity in God. To fall into the realm of metaphysics for a moment, we might say that the pro-cession of love or rather that which proceeds through the activity of love proceeds as spirit; spirit, however, signifies or expresses a certain vital or life-giving move-ment and impulse. The activity of love produces an inclination or an out-going or a giving, and this is no less true in the case of the activity of love in God. Thus the Holy Spirit is movement, secret mysterious activity in His very Being, just as is love as found among crea-tures. That is why, perhaps, when He is described in Sacred Scripture it is always in terms and ideas and ex-pressions implying motion or movement--spiritus, that is, wind, breath, or breeze; or He is compared to a river or fountain that flows from the throne of the Lamb.17 It is for this reason that the fathers of the Church are fond of referring to the Holy Spirit as the breath or kiss of the Father and the Son, the most secret but sweet kiss. And this is quite correct. For a kiss is an expression of unity and a means to it. And if anywhere there is not only oneness of love, but also oneness of life be-tween persons, if anywhere lovers are of one spirit and are one spirit, surely this is true within the mystery of the Godhead. Between the Father and the Son there are not merely two lives that melt into one; there is only one life and one heart, one love-producing activity. Thus the breath or the kiss of the Father and the Son cannot be merely a vehicle or medium to procure unity of life in God; it is rather its expression. Hence the Father and the Son do not pour out their breath of life into each other by their kiss, but from the interior of their common heart they pour it into a third Person, one in whom the oneness of their love and their life is ~'See Jn 3:8; 7:38-9; 20:22-3; Ap 22:1 ff. Superior anal Vocation VOLUME 24, 1965 175 ÷ ÷ ÷ Charles A. C.$.C. REVIEW FOR RELIGIOUS 176 manifested and made visible or expressed.IS It is pre-cisely because He proceeds by way of love and is Love that the Holy Spirit is the most mysterious of the Per-sons in God. Love is much more ineffable than the activity of the mind. For while the latter produces a definite term, a word or an idea, the former, love, pro-duces no term but only a movement toward, an out-going. This is the reason why as soon as we try to de-scribe love we must have recourse to metaphors and similes as we find in the Canticle of Canticles or in the Sequence for the feast of Pentecost. Yet for all this note of movement which is attached to the Person of the Holy Spirit, He is never to be considered as restless or feverish in His quest for any object. Like the other two Persons of the Godhead He possesses all objects, being eternally within them. And like them He is "semper agens et semper quietus" to use a phrase of St. Augustine, always active and yet always at rest. Again, the Holy Spirit is called Gift, One who is to be possessed by the one to whom He is given. This implies that He Himself possesses an aptitude and readiness to be given or the ability and desire to give Himself. A gift, however, implies a free and gratuitous and unreturnable donation the motivating force of which is love. Thus the first thing that we give to another whom we truly and genuinely love is that love by which we wish what is most conducive to his personal well-being. Personal love, therefore, is the first gift that we give to another; and it is the root of all the other gifts that we might impart to this other, for example, the use of one's body in mar-riage. Thus in the life of grace, the first thing that God gives us is Himself, as Personal Love, as Gift, that can be possessed and enjoyed and freely so. From this it should be clear that in speaking of the Holy Spirit as the Gift, we do not intend to deny that in a sense the Word of God also can be said to be God's gift to man in the incarnation and again in the mystery of the divine indwelling. Yet the title would not be as properly the Word's as it is that of the Holy Spirit. Gift is that which proceeds by way o{ love activity, which notion as we have seen is proper to the Holy Spirit. Finally, when the Holy Spirit is sent on mission we see that it is always as sign and mother-principle. He is a sign of the divine renewal that takes place within us as a result of God's love--purity and charity; and He is also the forming principle uniting those who have been created according to the image and likeness of God with their Creator and Father. He is the Sanctifier or the bond linking up man with God. Thus His prerogatives ~s M. J. Scheeben, The Mysteries of Christianity (St. Louis: Herder, 19t7), pp, 183-4, 188, of Love and Gift are most strikingly evident in the work of man's sanctification. It is for this reason that one of the scholastic theologians mentions that when the hu-man person embraces God or surrenders himself to Him in grace, He receives the kiss of God's mouth and the breath of His Spirit. The powers of the person are made perfect and they are elevated to a higher plane of activity. And when this conversion or this turning to God or surrender to Him is intense, then this kiss is so completely efficacious that the individual drinking in God's Spirit becomes totally transformed by Him. And it is then with sobriety and modesty that this individual allows its love and giving to overflow on others according to their worth and necessity, not giving itself wholly over to them nor seeking them for itself but only for God. This we see in the case of the Church. For she was begun by the kiss of the divine mouth, the Holy Spirit proceeding from the mouth of God and embracing in His kiss the Father and Son. And she in turn exists only for one purpose--to communicate the kiss of the divine mouth to others.1~ From this it would seem logical to conclude that there is a very definite affinity or similarity, not perfect in every or all respects to be sure but at least in many, between the woman and the Holy Spirit, such that her mission when actually and really lived even in the natural order would partially imply her being a reflec-tion of God as Personal Love and Gift or Subsistent Breath. The ideas of love and gift and breath imply movement, an outgoing or communicating activity. And the woman is known for her ability to love and to give herself, to sacrifice herself for the benefit of others, to surrender herself in total donation. And she is also known for her ability to urge on gently, irresistibly, and persuasively, like a soft ocean breeze bellying a ship's sails and moving it to port. Certainly this is the work of the Holy Spirit through His gifts and His own presence in man; and this would also seem to be the role of woman--to be a strong yet gentle impulse urging the whole of humanity on to its last goal, communion with the beloved. And finally the woman is mother-principle, or the one to whose lot it falls to communicate flesh and blood or to be at the service of life; and what she gives, life, she is meant to give in a permanent and unreturn-able sort of way. Consequently, we can say that partially at least the woman's vocation and mission is to imitate and con-tinue through space and time as a sign or symbol and cause the mission of the Holy Spirit--to lead humanity 4- 4- 4- Superior and Vocation ~John of St. Thomas, The Gifts of the Holy Ghost (New York:VOLUME 24, 1965 Sheed and Ward, 1954), pp. 37-8. 177 Charles A. SchCl.eSc.Ck., REVIEW FOR RELIGIOUS 178 back to God by showing it that God is a God of love and of gift; by showing it that its duty is to find God, to go back to Him, to love Him by an unreturnable gift of self in the darkness and mysteriousness of a deep faith and trust. And I believe we might say that the woman would represent and personify the Holy Spirit not partially, but wholly, not merely in her origin, but also in her nature, if, without being wife and mother, she could be the center of love between father and son in a family as a virgin. When we come to the consideration of the religious sister we should not expect her vocation to be contrary to her fundamental vocation of woman. Rather we would expect it to lie along the same lines. And yet because of the increased perfection of her vocation in the order of grace we would expect it to lie much further along the road, such that it would enable her to realize and achieve or fulfill her vocation of woman much more profoundly. And I believe that even a rather brief analysis of the sister's role or place in the Church would bear this out. She is given to the Church as a sign, a visible sign of not one but rather of several realities. And because she is a sign, because she acts as a visible and public witness in the Church, she is given to the Church and to the humanity intended to belong to the Church as a visible parable, or a graphic picture, or model or icon or type, for all to see, of the intimate rela-tionship which the whole of humanity is meant to have with God. We mentioned above that all communication between God and man has tended to adopt a sacra-mental or sign-medium--either that of language or events or representations or personifications (for exam-ple, Judith, Moses, the Virgin Mary). And this is no less true of the sister's vocation. Because her role with rela-tion to man is sacramental, everything about her should indicate what she stands for---her dress or garb, the houses where she lives, the entire rhythm and disposition of her life. She is meant to indicate publicly that man belongs entirely to God, that one day he will have to live only for Him and only with Him. She is meant to indi-cate publicly that man belongs entirely to God, that one day it will have to live only for Him and only with Him. She is meant to indicate perpetually not in herself alone, but in the institution which she gives life to during the course of her earthly life, that man is called to experience God's personal love, that he is intended to receive His special attention, that he is called to enter into a relation-ship with God that can best be signified by the bridal rela-tionship, by the union existing between man and wife. Thus the sister is meant to be revelatory in the fullest sense of this word. There is a tradition which runs through revelation, as we mentioned, placing the woman firmly on this side of heaven and identified with God's chosen people, His Ecclesia. It is the feminine image or archetype, which stands for the whole of humanity, for God's chosen and elect. In this role she is not meant to be wife to husband in the sense of being merely an object for masculine projections. She is meant to indicate that the whole of mankind especially in the order of grace is the object of God's special predilection, that it receives all that it has, especially in this order, uniquely from God, as a woman, the body-person of her husband, receives her glory and her name from her husband. This would seem to be at least something of the theological mystery or the reli-gious significance of the woman consecrated to God within the framework of a religious community. And it is for this reason no doubt that her ever further unveil-ing so often means the breakdown of her public mission and of her mystery or sacrament before the People of God and before all called to belong to this People. Per-haps we might identify this unveiling today with the contemporary trend that attempts to prove or demon-strate that woman can make her best contribution to human progress by being not merely equal to man, but identical with him, instead of by being herself. There is a common desire and a legitimate curiosity within the human race to see the goal to which it is divinely destined, to catch while still here on earth a glimpse of itself in glory. And this is given to it in the vocation of the religious sister. This is part of the mean-ing of the reception of the habit assigning her a public mission in the Church and before humanity--to be a sign of humanity's belonging to God as His bride. It is in this way I think that the Sister is meant to be a sign permanently and visibly present in the world of the sublime privilege and compulsory destiny of the whole of humanity--to be open and docile and obedient to the plan of salvation, as a bride is open to her husband.2° How important this is for the vocation of your sub-jects can be seen from the fact that woman insofar as she is directed toward man and toward the love of man re-tains her bridal character throughout her entire exist-ence. Thus a wife in her attitude toward the husband she loves remains a bride throughout her entire life. For the bridal quality of the woman is merely a repre-sentation of her love in its undying and unending re-newal. If this is true of the ordinary woman, it should be even more true of the virgin who is consecrated to Christ. For she by special commission of the Church ~ ¥ictor White, O. P., Soul and Psyche (New York: Harper, 1960), pp. 12 ft. ÷ ÷ ÷ Superior Vocation VOLUME 24, Z965 ]79 + 4. 4. Charles A. SchCle.Sck.C,. REVIEW FOR RELIGIOUS ]80 pronouncing on her call from Christ is set aside to be a permanent and symbolic or sacramental renewal in sign of the Church's and of each person's bridal rela-tionship to the Lord. In a much more visible way by her virgin's vocation and by her habit is her bridal quality renewed and her wedding day continuously and daily represented and repeated before humanity. And how perfectly this function and mission or public assignment corresponds with the ingredients of her natural vocation. Surrender to another in personal en-counter is the deepest longing of a woman's heart. When a woman makes this surrender to another creature she is underestimating her worth; and she is, perhaps with-out knowing it, making demands which no creature can possibly fulfill. Only God can receive us in such a way that He fills the quasi-infinite and inexhaustible demands of the human heart to love and to be loved. That is why the aim of the religious life--complete surrender to God--is also the one adequate fulfillment of woman's longing. From this we can see why the "fiat" of the Mother of God at the Annunciation, and its continuation throughout her entire life, and the profession of the religious sister is a visible symbol of humanity's essential religious quality, surrender to God, openness to Him. In a very special way then tlfis atti-tude is truly the special charisma, the ecclesial function of the sister in the Church. And she should not forget that the idea of charisma means not the working out of one's own career designs, but rather the obliterating of one's own person to the point of its becoming an instru-ment of service to the ecclesial community and to hu-manity as a whole. In addition to the religious sister's being a sign of the relationship of humanity with God, she is also meant to be a sign of God's relationship to the world of man. And this is one of love and concern. Thus she is meant to assume the interests and concerns of Eternal Love, or she is meant to reflect and place before the whole of humanity the personal and intense and warm love which God has for it. And she reflects these concerns and interests, even anxiety, in a light that is peculiarly her own; that is, in a maternal light. Thus the religious woman's love dynamism is not only not annihilated in her being called to assume her ecclesial function; it is rather given new life and becomes far more extensive that that of "she who hath husband." 21 It is meant to assume the status and the proportions of the God-man Himself. Thus God by calling her to the religious life communicates to the woman together with the grace of her vocation something that was not there before. This is .o~ Is 5-t: I. a divine dynamism or vitality which makes her every ac-tivity, her every response to God a form of fruitfulness and motherhood. Even though her apostolic work may be rather quiet and performed in relative hiddenness and obscurity, it is still a dynamic power or force that transforms and gives life to all that it touches. That is why her woman's natural desire is not at all annihilated. Rather, it is made to expand as she assumes more and more fully the perspectives of a daughter of the Church. The woman who is called sister is a mother in the high-est sense of the word. This was very strongly asserted by the late sovereign pontiff, Pope Pius XII, in an ad-dress given in May of 1956: The Catholic Church, depository of the divine designs, teaches the higher fruitfulness of lives entirely consecrated to God and to neighbor. Here the complete renunciation of the family should make possible the completely disinterested spiritual ac-tion which proceeds not from any fear of life and its responsi-bilities, but from the perception of the true destinies of man, created to the image and likeness of God and in search of uni-versal love, which no fleshly attachment can limit. That is the most sublime fecundity and the most desirable which man can seek, the fecundity which transcends the biological order and reaches straight into that of the spirit.~ This truth is more important for us to recall than ever before. There is no such thing as a woman's right to a child. There is only the right of the child to a mother. For a woman to be a physician, a guardian, a teacher, or a nurse is not a profession in the masculine sense of the word. It is the form which her spiritual motherhood is to take in God's designs. Thus a profes-sion is not just a substitute for the unmarried woman's lack of physical motherhood. Rather it is the working out of the never failing motherliness that is in every genuine woman. And this is the more true, the more her motherhood turns around those things which are regarded as the timeless possessions of humanity, the cultural and religious values of the human race. Thus in the Church by reason of her religious mission and her apostolate as mother, the sister has her place beside the bearer of religious fatherhood, beside the priesthood of the man. And in this respect she is like the Church who in her character as mother is a cooper-ating principle with the one working within her, Christ Himself. Perhaps it is in this vision of her vocation where we discover the fundamental reason why it was fitting that the priesthood was never entrusted to the woman. The priesthood could not be confided to a woman because then the very meaning and significance which she communicates to man would be annihilated. ~ Address to Doctors on Fertility and Sterility, May 19, 1956; see The States o] Perfection, p. 288, n. 624b. 4. 4. 4. Superior and Vocation VOLUME 24, 1965 ]8] REVIEW FOR RELIGIOUS She is excluded from the hierarchy not becanse she is unequal to man but because she is not identical to him. This exclusion is a recognition of the distinctiveness and individuality of the woman. It is a witness to the fact that there are distinctly feminine tasks in the Church which demand the presence of women. Thus this exclusion far from being motivated from any dis-dain for woman springs from a reverence and respect for the true nature of woman, for the peculiar talents and gifts which God has given humanity in her. In fact in her not being capable of the priesthood she renders the priesthood its most outstanding service. For she teaches it by that very fact that the priesthood institnted by Christ is a service rather than a lordship and that it is a service of joy. Its object is agap~ or charity, brotherhood and the bond of love. And charity is above all not a matter of organization, but one of interior disposition of faith that is active in love. Here we find the special domain of the woman's devotion and gener-osity and youthful unselfishness.~3 It is these same thoughts which prompted Plus XII to write in 1957: We do not have to reaffirm Our certainty that Religious women are indispensable in many fields of the Catholic aposto-late, particularly in the field of education and scholastic activity, no less than in the field of charity. The Church's missionary work would for a long time now have been unthinkable without the participation of the Sisters; and in many fields, where the sacred hierarchy is in charge, the labors of the Sisters are indispensable for the well-organized care of souls. Without their help, the Church would have been compelled to relinquish many op-portunities for progress, and many positions, already painfully won, would probably have had to be abandoned. With the aso sistance of your maternal hands, beloved daughters, the Church is able to support the aged in their declining years; with your warmth of heart the Church is able to warm the hearts of tiny orphans; with your fervor of self-dedication, the Church is able to minister to the sick." The Limitations and Weaknesses of Woman In all this analysis of the woman's vocation and mis-sion in nature and in religion, we are not to forget that in the present fallen order of the human race, these ideal qualities and expressions of her image are always the goal or end after which she is constantly striving, a goal that has been ideally reached only by one indi-vidual, the Virgin Mother of God, and this only through a most special and singular grace. The reason for this need for constant effort stems from the fact that the fall withdrew a unifying force which would have kept in Arnold, Man and Woman, passim. Address to Nursing Sisters, April 25, 1957, in The States o] Per- Jection, pp. 286--7. harmony and balance and unity the various ingredients mentioned above. Thus your subjects must be made aware of these different limitations during the course of their formation and also afterwards, since they mani-fest themselves at different age-levels of our human existence. This education should be geared in such a way as to make them aware of the particular spiritual opportunities which are offered to religious women through the presence of these limiting factors and to make them aware of the various protections available against the spiritual decline to which they are then exposed. Without attempting in any way to present an exhaus-tive list of these limitations and weaknesses, the follow-ing thoughts in reference to them might prove to be helpful at least by way of area analysis. We mentioned above that the woman tends toward the personal and the living, toward the whole of things; that she tends to cherish, to keep and protect; that she tends not so much toward the abstract but rather to the concrete. This tendency toward the personal and living and con-crete can, however, become unwholesomely exaggerated. On the one hand she is inclined to be at times extrava-gantly concerned with her own person and problems and to expect the same interest from others, in the case of sisters, their superiors and fellow sisters. This brings about the tendency to anxiety, to depression, the desire to be recognized, to be given attention, to be loved. This situation can be increased when there is question of slight or serious emotional instability, or even by simple glandular disturbance, or by the rhythm of the woman's body activity. It is from this lack of and yet desire for security and acceptance that there can come diffidence, shyness, timidity, even hostility. On the other hand, this over-concentration on the personal can lead to an unmeasured interest in others, which mani-fests itself by way of curiosity, gossip, indiscreet longing to penetrate into the more intimate part of the lives of others, fellow sisters, pupils, and so forth. Again the tendency which she has toward wholeness can lead to an "explosive" use of her energy, to a superficial nib-bling in all directions without any real unifying end or goal. The tendency which she has to cherish, to keep, and to protect can lead to a possessiveness that far exceeds anything required by her work or associations with others. And finally her tendency to the concrete in preference to the abstract can easily cut off from her vision those things which lie outside her immediate environment, or from the broader view which she ought to be taking of things. Added to these there are other weaknesses which can 4. + + Superior and Vocation VOLUME 24, 1965 183 ÷ ÷ ÷ Charles A. Schleck, C.S.C. REVIEW FOR RELIGIOUS ]84 find their way into the life of woman, such as her tend-ency to an anthropomorphic idea of God which could lead to an over-familiarity with Him or to a sentimen-talized relationship with Him such that she would lack the true reverence for Him which she ought to have. Again, we find that she has an inclination to seIf-de-lusion and to suggestibility; that she is easily persuaded and influenced by appearances rather than by reason and logic. In fact it was this tendency that made Shake-speare have one of his female characters remark: "I have no other but a woman's reason: I think him so because I think him so." Likewise because of her strong emo-tional needs we find that at times when these are not satisfied, she can be capricious, moody, unstable, extrav-agant, unpredictable, and rather weak of will. And lastly, but certainly not the least important weakness which can be found in woman is the peculiar expression which her conflicts with authority assume. Generally speaking a thorough analysis of such conflicts would usually indicate that they are not so much with the concept or notion of authority as rather with persons in authority. This would seem to follow from the woman's being occupied more with persons than with abstract ideas.~5 While all these things might seem to pertain more to the realm of mere human psychology and to be espe-cially due to the irresolution of the normal crises of human life--those of vocation, identity, intimacy, par-enthood, integrity, and prayer and action,~6 you should attempt to make your religious see that they provide them with the normal channels through which God Himself works out their salvation. They should be seen as the ordinary "dark nights" through which most religious must pass to come closer to God. Just as He makes use of human instruments to effect our holiness, so too does He make use of the ordinary happenings and situations of human life--physical, biological, emo-tional, moral, and intellectual crises--to lead us closer to Himself. Such an attitude, of course, cannot be achieved unless your subjects are educated to and constantly re-minded of the fact that they must regard the circum-stances of life--at all levels--as given and provided for by God. It is through these very ordinary events of life that grace is made visible and available for them in these rather human "sacramental" forms. It is in this way that you can hope to impress upon your religious ~nW. Demal, O.S.B., Pastoral Psychology in Practice (New York: Kenedy, 1955), pp. 54 ft. ~ For an excellent treatment of these crises, see Barry McLaughlin, S.J., Nature, Grace, and Religious Development (Westminster: New-man, 1964), pp. 1-128. the fact that they are women and that they possess some or all of the weaknesses of women in our fallen economy; that this is something they should not only accept, but in a sense respect and even reverence, seeing in them the peculiar destiny and glory which God Him-self has singled out for them. It is only in this way that the whole of life can become one continuous sacra-mental encounter with God who continues to reveal Himself through the things that are made and through the things that happen. It is only in proportion as they learn to see these things in this light that they can hope to receive in exchange for their surrender to them the life and deepening faith which He promises in return.27 Conclusion While it is impossible for major superiors to person-ally form all their subjects in reference to what has preceded, still it would seem that they would contribute greatly to the spiritual improvement of their communi-ties if they saw to it that these notions of the woman's vocation and mission in the plan of God were system-atically communicated to their religious throughout the years of their formation. It is only in this way that they can expect their religious (1) to make their precise and proper contribution to God's plan, to the work of the Church, to the apostolates o~ the community, and to their own sanctification; (2) to protect themselves against their weaknesses and the harm these could cause to the realization of the various ends and goals of their ecclesial mission; and (3) to make them aware of and able to use for encounter with God the rich gifts and humbling limi-tations of their own personalities. It is only in this way that they like Mary and the Church whom they continue to embody can provide humanity with a concrete theology of mankind or humanity redeemed. It is for this reason that I would suggest that in your visitations and personal interviews with your subjects, these ideas be frequently presented and recalled. By yourselves knowing and appreciating and loving the woman's and the sister's vocation, public function, and problems, and by making this quite evident to your communities, you will show your maternal interest in them as a family and as persons. And once this becomes evident in you, there is greater hope that the family image which ought to characterize the religious life will become an actual reality. There is greater hope that each and all of your subjects will combine all the voca-tions open to woman and reflect the virtues that are proper to them. For as virgins they must continue to ~ Adrien Yon Speyer, Meditations on the Gospel o[ St. John (Lon-don: Collins, 1959), p. 43. + + + Superior and Vocation VOLUME 24, 1965 185 ÷ ÷ ÷ Charles ,4. $chCle.cSk.C, . REVIEW FOR RELIGIOUS 186 reflect Mary's humility, her simplicity, her naturalness, her silence, her thoughtfulness, her reflectiveness, her caution or reserve, her complete dependence on grace, and her profound faith both in the world of the present and in that of the future. As spouses of Christ, they must practice a perfect personal fidelity to the one they have chosen; for this is the essential relationship existing between bride and bridegroom reflected so strikingly in Mary, the image or archetype of the Church standing at the foot of the Cross. To maintain this fidelity in-violate will at times demand heroic fortitude in the face of the difficulties that come not only from without but most often from within. And finally as mother, they are to practice or cultivate a sense of and use of the social virtues, of the deep interest and consideration and concern for the needs of others. For motherhood implies an encompassing care and attention, the giving of nourishment and shelter, an activity that is marked by its tenderness and gentleness yet firmness, for the weak and fragile things that are being brought forth in Christ. It demands the exact opposite of selfishness and undue self-interest, of worry and anxiety about oneself and one's personal needs, it is rather characterized by self-sacrifice, by resourcefulness, by the ability and desire to give of one's time and energy to and for others, and by laying at the disposal of the race whatever gifts and qualities God may have given her. Your task today is of gigantic proportions. For how evident is our need for a new Pentecost, for the reign of the Spirit and of His influence and His gentle rule; for love of God and obedience, submission, reverence and a sense of the sacred; for purity, warmth, and fresh-ness; for spontaneity, poetry, and the Godward force-- all of which are presented to us in the picture of the woman redeemed. In a sense we can truthfully say that the greatest need in the modern world is for the truly feminine. For to be wise, to learn wisdom, demands that one be feminine to reality, to let reality flood in, to be molded by reality and so achieve a certain fullness from our absorption of it; to rest in reality, and so achieve a certain peace. In the Consolation of Boethius it is a woman who leads him to Wisdom. Her mission is to tell him, a prisoner in the dungeon, that if he had not cast away the weapons she had given him, he would have been invincible against the attacks of evil fortune. And then she attempts to lead him gently back to the realization that not in gaining possession of anything, but only in obedience and love to and for God, will we find eternal happiness and peace. And the world has need of this collaboration. It has a profound need for women who know how to say to God "fiat," to keep all things in their hearts; it has need for women who can bring the world back to a sense of unity, of religion, and of peace. It must return to the simple things, the human things, to the mystery of life and death, of birth and redemption. And it will find these in the woman who reflects in her very body the constant rhythm of nature itself, who holds the secret of life and who knows instinctively that esse is better than agere, being is so much more than doing. That is why she is a sign of the eternal. Again, we can say that woman has need of women who are genuinely themselves. For she has been and is still attempting to find her role too much in the world of man. The world without women is more the world of adolescents than the world of men. It is a world that easily shakes off its transcendental ties. The all-too-masculine activity of self-reliance and self-redemption has dimmed man's vision of the transcendent. Before this will be rectified, mankind must once more become feminine; that is, receptive of the "Word" which con-stantly seeks entrance into its womb. The profound consolation that woman can bring and give to mankind is her faith in the immeasurable ac-tivity and efficacy of forces that are hidden and invis-ible. For the divine creative force can break forth from God to renew the face of the earth only on condition that the earth lifts up its face with its single contribu-tion: "Be it done to me according to thy word." This is the feminine power which Mary shares with all her sex who will follow her in her love and renunciation. Every woman is made for mercy, love, understanding, and mediation. But it is only when all these are ele-vated by grace that they give her a mission and a mean-ing no longer merely human and terrestrial, but divine and infinite. That is why mankind will find its way to paradise only when it meets the loving woman whose eyes rest in and on God. From all this, one thing stands out quite clearly: To be a woman is a vocation with peculiar and profound responsibilities not only to oneself but to the whole of humanity. Woman is still and let us hope she will re-main the eternal mystery. We would not want to find the solution to her in the discovery of scientific facts alone. For it is from the mystery which she is and which she has received from and in God that human-ity's ideals and inspirations arise and that the super-natural civilization which is the work of the Spirit will finally be achieved. This is your supreme task--to see to it that this is brought about in the women under your charge. And the fact that in God's plan the highest human person is a woman should only serve to spur you on in the accomplishment of your special ecclesial mission. ÷ 4, ÷ Superior and Focation VOLUME 24, 1965 18'/ THOMAS DUBAY,S.M. Psychological Considerations in Our Approach to Mental Prayer ÷ ÷ Thomas Dubay, S.M., is spiritual director at Notre Dame Seminary; 2001 South Carroll-ton Avenue; New Orleans, Louisiana 70118. REVIEW FOR RELIGIOUS 188 If we wish to get a man to visit and speak with a friend of ours, we talk not about the theory of conversation but about our friend. Rudimentary psychology suggests that men and women alike are inclined to communicate not by understanding abstract theories of communication but by being drawn to attractive personalities. Yet in teaching mental prayer to our young religious in postulancies, novitiates, juniorates, and seminaries we often introduce them into a supremely interpersonal familiarity through impersonal conceptual analyses and pointed outlines. We are not wholly unlike a man who in order to get Jim to date Joan explains what dating is about rather than what Joan is like. We propose in this essay to advance the thesis that a psychologically natural and humanly appealing approach to instruction in and the practice of mental prayer is through a scripturally and theologically orientated appre-ciation of the mystery of the Trinity indwelling in the souls of the just through charity. We feel that once a young novice or seminarian (or veteran, for that matter) grasps the astonishing God-and-man intimacy implied in the in-dwelling mystery as Sacred Scripture presents it, the whole concept of mental prayer will not only appear to be a nor-mal, expected next step but also an appealingly attractive occupation. And surely it is a chief function of any teacher to make his subject appealing, interesting, challenging. If, however, the divine inhabitation is presented to in-telligent young people for the purpose of moving them to a living of it, we feel that the teacher should avoid isolated approaches: merely speculative on the one hand or merely pietistic on the other. Few are moved by the former alone and no one is much enlightened by the latter alone. Hence, we prefer to begin by a study of Sacred Scripture, first the Old Testament and then the New. The Ancient Intimacy A careful research into the scriptural deposit dealing with God and man relationships will convince one that the theme underlying the whole divine message is an al-most incredibly beautiful desire on the part of God to be familiar with man. A demonstration of this fact is too vast a project to present exhaustively here, but if one studies Deuteronomy, the prophets, and the wisdom literature thoughtfully, he cannot fail to be impressed with the re-markable expressions Yahweh uses to indicate His desire to love and cherish and even fondle His people. Though we cannot attempt a complete exposition of this truth within the confines of our present discussion, we do wish to suggest a few illustrations of what we mean by the divine desire for interpersonal intimacy with man. These illustrations will serve to exemplify our intent in speaking of a scripturally orientated appreciation of men-tal prayer. Somewhat as the fully bloomed flower is contained in the tightly enclosed bud, so is the interindwelling mys-tery (the New Testament does not speak merely of an in-dwelling) of divine intimacy in the new dispensation con-tained in the many themed God-and-man familiarity of the old. Yahweh prepared the human family for the super-natural divine inhabitation by the gradual unfolding of His desire for a tender and mutual love between Himself and His intellectual creatures. In the Old Testament God uses several concrete images to make clear to the Hebrews how deep is His love and concern for them. He declares that His love is like a mar-ried love: He who has become your husband is your Maker. For a brief moment I abandoned you, but with great tenderness I will take you back . With enduring love I take pity on you, says the Lord your redeemer (Is 54:5,7-8). Then He says that His affection is like parental affection: + It was I who taught Ephraim to walk, who took them into my arms; I drew them with human cords, with bands of love; I ÷ fostered them like one raises an infant to his cheeks. Yet, though + I stooped to feed my child, they did not know that I was their Approach toMental healer . How could I give you up, O Ephraim?. My heart is Prayer overwhehned, my pity is stirred (Hos 11:3-4,8). It would be difficult in any language to express a more concerned, a more touching, an even fondling intimacy. VOLUME 24, 1965 189 ÷ ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS 19~ Further, the divine love must be returned, a privilege that is also an obligation, an obligation enunciated with unusual solemnity and insistence on its being taught and remembered: Hear, O Israeli The Lord is our God, the Lord alone! There-fore, you shall love the Lord, your God, with all your heart, and with all your soul, and with all your strength. Take to heart these words which I enjoin on you today. Drill them into your children. Speak of them at home and abroad, whether you are busy or at rest. Bind them at your wrist as a sign and let them be as a pendant on your forehead. Write them on the doorposts of your houses and on your gates (Dt 6:4-9). Tender concern has its root in love. A mother is anx-iously solicitous for her sick child precisely because she loves. Yahweh is at pains to convince Israel of His touch-ing concern because He loves with an inconceivably greater love. He uses the image of a father's strong care for his son: You saw how the Lord, your God, carried you, as a man carries his child, all along your journey until you arrived at this place (Dr l:~l). The divine eye is set even on the steps of a man and on each of his bones: His eyes are upon the ways of man, and he beholds all his steps (Jb 34:21) . He watches over all his bones; not one of them shall be broken (Ps 33:21). He cannot forget His human children: Can a mother forget her infant, be without tenderness for the child of her womb? Even should she forget, I will never forget you (Is 49:15). It can come as no wonder, then, that the pious Hebrew responds with an utter and intimate trust toward this loving-kindness of his God. He piles image upon image to express it: I love you, O Lord, my strength, O Lord, my rock, my for-tress, my deliverer. My God, my rock of refuge, my shield, the horn of my salvation, my strongholdl Praised be the Lord, I exclaim, and I am safe from my enemies (Ps 17:2-4). His trust is implicit: I believe that I shall see the bounty of the Lord in the land of the living. Wait for the Lord with courage; be stouthearted, and wait for the Lord (Ps 26:13-4). His confidence is optimistic: Come, let us sing joyfully to the Lord; let us acclaim the rock of our salvation. Let us greet him with thanksgiving; let us joyfully sing psahns to him (Ps 94:1-2). This loving trust brings a man very close indeed to his God, willing to pray to Him, eager to find fulfillment in Him: One thing I ask of the Lord; this I seek: to dwell in the house of the Lord all the days of my life, that I may gaze on the loveli-ness of the Lord (Ps 26:4). Even in the old dispensation we may note how strikingly these interpersonal relations brought man near to God. No less than six or seven times in one short prayer does the Psalmist declare his proximity to his Maker: With you I shall always be; you have hold o[ my right hand; with your counsel you guide me, and in the end you will re-ceive me in glory. Whom else have I in heaven? And when I am with you, the earth delights me not. Though my flesh and my heart waste away, God is the rock of my heart and my portion forever. For indeed, they who withdraw [rom you perish; you destroy everyone who is unfaithful to you. But for me, to be near God is my good; to make the Lord God my refuge (Ps 72:23-8). One must agree that this is a far from an indirect prep-aration for the indwelling mystery. Finally, we may not omit the yearning for God and the solid joy in the Lord themes so characteristic of any con-templative soul. If we can instill into our novices and seminarians a never to be lost sense of the Hebrew ve-hemence in pursuing God in prayer, whatever else we may do toward their proper formation, we have succeeded in planting their steps firmly and probably perpetually in a prayerful approach to the religious life. To us one of the most remarkable traits of Psalter spir-ituality is this vehemence of the Psalmist's longing for God. By any standard of judgment it is extraordinary. It betrays a lofty sanctity, a deep sense of the divine reality, a vibrant awareness that only Yahweh is the health of the soul. And this too is exactly what our young religious need to learn first in their initial meeting with mental prayer. One likes to imagine what kind of pray-ers we would turn out of our novitiates if we could merely begin to instill the following sentiments into their young hearts: As the hind longs for the running waters, so my soul longs for you, 0 God. Athirst is my soul for God, the living God. When shall I go and behold the face of God?. 0 God, you are my God whom I seek; for you my flesh pines and my soul thirsts like the earth, parched, lifeless and without water . As with the riches of a banquet shall my. soul be satisfied, and with exultant lips my mouth shall praise you. I will remember you upon nay couch, and through the night-watches I will meditate on you: that you are my help, and in the shadow of your wings I shout for joy. My soul clings fast to you . I stretch out my hands to you; my soul thirsts for you like parched land . I gasp with open mouth in my yearning for your commands. How lovely is your dwelling place, 0 Lord of hostsl My soul yearns and pines for the courts of the Lord. My heart and my flesh cry out for the living God . I had rather one day in your courts than a thousand elsewhere . You will show me the 4, 4, 4, A tfl~roach to M~ntal Prayer VOLUME 24, 1965 191 + ÷ + Thomas Dubay, S.M. REVIEW FOR RELIGIOUS 192 path to life, fullness of joys in your presence, the delights at your right hand forever . Only in God be at rest, my soul (Ps 41:2-3; 62:2-3,6-9; 142:6; 118:131; 83:2-3,11; 15:11; 61:6). If we religious sincerely possess these sentiments, not much more is required. It seems to us that this magnificent Old Testament invi-tation to intimacy with God (developed, of course, at greater length) is the psychologically sound introduction to mental prayer. Nothing is so appealing as Sacred Scrip-ture and nothing so compels a man to want to converse with another as the realization that this other loves him and is actually yearning for a conversation. And such is precisely the Old Testament story. It needs to be mastered by our formation personnel and presented to our young candidates. The New Interinclwelling Intimacy The new revelation uttered by the Word expands the old dispensation familiarity into the divine inhabitation in the souls of the just. If one examines the Gospels and Epistles without presuppositions stemming from diverse schools of theology, he will conclude, we submit, that however one looks upon the indwelling mystery as the New Testament presents it, he must characterize it as closely bound up with interpersonal relationships between the Trinity and the soul. The matter is not primarily spatial or local. God is naturally present everywhere, and the Jews who listened to Jesus knew that fact well from the clear statements of it in their sacred books. A new, supernatural presence seems to leave out of direct con-sideration-- but by no means denies--the natural immen-sity of God, His omnipresent power and His all-pene-trating knowledge. Hence, a priori we might expect that if God is present in the rational creature in some new manner, the newness may be an interpersonal affair, not a mere stark, physical location. Such it is. The indwelling of the Trinity in the souls of the just according to the new revelation is a super-natural, personal familiarity revolving around a mutual knowing and loving, an intimacy tailor-made for initiat-ing and fostering a life of mental prayer and recollected converse. Some Illustrations We may with profit examine a few instances of what we mean in saying that the indwelling presence revolves about the interpersonal relationships of mutual love and knowl-edge (and, consequently, delight). 1. The mutual love relationship. Of all interpersonal relations the most intimate and satisfying is a two-way love. Now it is surely no accident that according to the New Testament love is both a condition and a conse-quence of the Trinity's new supernatural presence in cer-tain men. I[ you love me, keep my commandments. And I will ask the Father and he will give you another Advocate to dwell with you forever . He who loves me will be loved by my Father, and I will love him and manifest myself to him . I~ anyone love me, he will keep my word, and my Father will love him, and we will come to him and make our abode with him . The charity of God is poured forth in our hearts by the Holy Spirit who has been given to us . God is love, and he who abides in love abides in God, and God in him (Jn 14:15-6,21,23; Rom 5:5; 1 Jn 4:16). Whatever the indwelling mystery means, it surely in-cludes some marvelous mutual love relationship between God and man. And what better preparation for grasping the concept and raison d'etre of mental prayer could one ask than a vivid realization of this fact? 2. The new knowledge relationship. Love presupposes knowledge. A carrot cannot love even on a sensitive level because it cannot know. We would expect, therefore, that if the new supernatural God and man intimacy demands a new love, it would imply a new knowledge. And so it does. In indwelling contexts we find in the New Testa-ment more than one reference to God somehow manifest-ing Himself to those who love Him. We learn that the indwelling Spirit somehow instructs His temple, that a man who does not love cannot really come to know God. You shall know him [the Spirit of truth], because he will dwell with you, and be in you . He who loves me will be loved by my Father, and I will love him and manifest myself to him . You, however, are not carnal but spiritual, if indeed the Spirit of God dwells in you . The Spirit himself gives testimony to our spirit that we are sons of God . In this we know that he abides in us, by the Spirit whom he has given us . Everyone who loves is born of God, and knows God. He who does not love does not know God; for God is love (Jn 14:17, 21; Rom 8:9,16; 1 Jn 3:24; 4:7-8). Again, how could we better prepare a young religious for a life of contemplating divine Truth than to help him understand this facet of the divine inhabitation, namely, that the Spirit of truth Himself is pouring out the light by which the soul progressively grows in an appreciation of divine reality? The more the young sister, brother, and seminarian realize this communal aspect of mental prayer the less they are inclined to take the dim view that their meditation is an individualistc, isolated, futile experience. 3. The interpersonal relations implied in "abiding, dwelling, temple." There is a vast difference between a stark, naked, merely material presence of one thing to an-other and a warm, personal, mutual knowledge-love-joy presence. If I take a bus trip with a total stranger at my + ÷ ÷ A ~rt oach to Mental Prayer VOLUME 2,~, 1965 193 ÷ ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS 194 side (who will not communicate with me), I am alone even though the bus be jammed with fifty passengers. If, how-ever, I journey with a dear friend, the situation is totally changed even though the rest of the bus be empty. For in-tellectual beings spatial presence is only a condition for full presence; and full presence is effected by mutual know-ing, loving, enjoying. It is significant that when the New Testament speaks of the divine inhabitation the words used usually imply much more than what we have called a stark, naked, material presence--as water is present in a jug. They imply a local inbeing, of course, but, much more, they imply the knowl-edge- love-delight presence of persons. In revelation Father, Son, and Holy Spirit are said to abide, dwell, to be given to us, to be in a temple, to be a joy, to be tasted. He will give you another Advocate to dwell with you for-ever, the Spirit of truth . We will come to him and make our abode with him . Abide in me and I in you . He who abides in me, and I in him, he bears much fruit .Abide in my love . These things I have spoken to you that My joy may be in you, and that your joy may be made full . The charity of God is poured forth in our hearts by the Holy Spirit who has been given to us . Do you not know that you are the temple of God and that the Spirit of God dwells in you?. Do you not know that your members are the temple of the Holy Spirit? ¯. Crave as newborn babes, pure spiritual milk, dlat by it you may grow to salvation; if, indeed, you have tasted that the Lord is sweet. Draw near to him . He who abides in love abides in God, and God in him (Jn 14:16,23; 15:4,5,9,11; Rom 5:5; 1 Cot 3:16; 6:19; 1 Pt 2:2-4; 1 Jn 4:16). Why are these words significant? Furniture is in a house, but it does not abide there; it does not dwell; it is not given to the house; nor is it a joy to the house. Persons, however, do abide and dwell in the house. They possess the building that may be given to them and they are a joy to one another. God is in an atom, a tree, a star. But they are not His temple, nor does He abide and dwell in them. And they in turn cannot enjoy and taste Him since they cannot know. God is also in the sinner and the pagan. But they are not his temple either, nor does He dwell in them. While both can know intellectually and the sinner may even pos-sess faith, neither possesses the unifying force of love. Nei-ther can taste and see how good the Lord is. Now all this, too, is immensely significant [or teaching and appreciating mental prayer. If this God Who is sought in prayer is so close that He can be tasted, so interested that He indwells, so good that He is given, He becomes a very easy to talk to God, a very easy to love God. And this is precisely what we are trying to get our young religious to do: to converse familiarly, to love ardently. At this point one may ask where he may find reference material on these interpersonal and indwelling relations in the Old and New Testaments. We are not aware of any work on the indwelling mystery that does what we here envision. We have ourselves for some considerable time been working on the interpersonal relations between God and man in the old dispensation and the indwelling mys-tery in the new. This much at least is now apparent, that if one does justice to the data available--and we mean scriptural and theological data--he will have a suitable introduction to an appreciation of mental prayer. We see no reason why novice mistresses and seminary professors cannot with patient study construct adequate courses on their own. 4. Activity of the Trinity within. Most of us conceive mental prayer chiefly as man's activity. God is principally an object reached by our reflections and affections, a lis-tener to what we have to say. It is we who reflect and seek and say. There is a partial truth here, namely, that man does think and will and attain his God. But it is only partial because all of his thinking, willing, attaining originate from the Fountain of all that is and operates. The children of men, we are told, have their fill of the prime gifts of your house; from your de-lightful stream you give them to drink. For with you is the fountain of life, and in your light we see light (Ps 35:9-10). This Fountain pours out life and light from within the soul. He is not a far away God acting at a distance. He is so close He is within; He is dynamically present giving every act in mental prayer, every act of any virtue: The Advocate, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your mind whatever I have said to you . He who abides in me, and I in him, he bears much fruit: for without me you can do nothing . The charity of God is poured forth in our hearts by the Holy Spirit who has been given to us . Whoever are led by the Spirit of God, they are the sons of God . In like manner the Spirit helps our weakness (Jn 14:26; 15:5; Rom 5:5; 8:14,26). Both the young novice and the seasoned contemplative should realize that their prayer is anything but a solo flight to God. Their very seeking to pray is a gift given by ÷ their indwelling Guests. All the more are their acts of ÷ faith, hope, charity, adoration so many outpourings of the ÷ Fountain within, Approacl~ to MenUg Prayer for we do not know what we should pray for as we ought, but the Spirit himself pleads for us with unutterable groanings. And he who searches the hearts knows what the Spirit desires, that he pleads for the saints according to God (Rom 8:26-7). VOLUME 24, 1965 Thoroughness in Instruction Introductory instruction for our religious in the inter-personal relationships implied in the indwelling mystery cannot, in our opinion, be adequately given in a twenty-or thirty-minute explanation--not even in two or three half-hour conferences. We feel that our brief discussion in this article is not sufficiently developed for instructional purposes except insofar as it points out a general direction. To leave a deep impact not easily forgotten, the novice master or mistress should develop the indwelling mystery scripturally and theologically for perhaps eight or ten conferences. The novices will then be intellectually and psychologically prepared to see clearly that mental prayer is nothing other than a knowing-loving-delighting inter-personal familiarity with Father, Son, and Holy Spirit dwelling within their very beings. They are much less likely to get lost or entangled in the intricacies of points and methods, and much less subject to imagining that mental prayer is a refined sort of intellectual study period in matters spiritual. Thoma~ Dubay, REVIEW FOR RELIGIOUS 196 Methods and the Indwelling All this suggests a further question. If mental prayer is essentially an interpersonal converse on deeply intimate terms, what becomes of "points for meditation," intellec-tual considerations, truths thought out in a discursive manner? And especially if higher mental prayer is a sim-ple loving attention to the three divine Guests, why should the beginner be encouraged to engage in reflections? It is not our intention to add to the perhaps too volu-minous literature on meditation methods, but we do wish to offer several observations regarding them in the light of what we have thus far said. Once we grant that mental prayer is an interpersonal familiarity with Father, Son, and Holy Spirit, then over-board immediately goes the notion that discursive medita-tion is a kind of study period in the spiritual life or, even less, that it implies a time for an elaborate examination of conscience. No doubt the beginner does learn about God and himself through meditation. And this is good. No doubt either that he does occasionally examine his con-duct in view of his reflections and aspirations. Good also~ provided this is kept within bounds. But, and this is im-portant, mental prayer is not primarily aimed at learning or at examining. It is primarily directed to yearning after, desiring, praising, loving God. The Psalms are inspired prayers. How much specula-tion do we find in them? How much examination? Very little. But we do find a large number of variegated expressions of praise, admiration, petition, gratitude, trust, love, long-ing--- expressions that disclose a sublime degree of sanctity in their authors. To illustrate our point we may remind ourselves of the Psalmist's ardent pining after God so im-portant to anyone who is to progress rapidly. We ask the reader to recall the strong words and the brilliant imagery the Hebrew spontaneously used to express his need for Yahweh. If before the intimacy of the indwelling presence was known men could be so vehement in their longing for God, we are hardly expecting too much when we look for the same vehemence after the revelation of the mys-tery. Beginners and the Intellectual Element These observations that mental prayer is neither mere speculation nor self-examination would seem to suggest that our instruction of novices should play down the cog-nitive elements in meditation and emphasize the affective. And this would seem especially to be the case with young sisters whose feminine nature is less inclined to specu-lation. This inference is only partially valid. For the typical be-ginner, masculine or feminine, we may not rule out dis-cursive reflection. Neither our comments nor feminine nature require that we treat human nature, even feminine human nature, as though it were not human. It remains true in prayer and it remains true for women that nothing is willed unless it is first known. This point we shall dis-cuss from the point of view of the young sister, for what we say of her applies a fortiori to the brother or seminar-ian. To say that the vast majority of young sisters do not or should not use their imaginations and reasoning power (discursive procedure) in meditation seems to us to sup-pose that the feminine psychology of cognition-appetition is not a fully human psychology. This position seems to suggest that by some sort of angelic, non-discursive intui-tion the young sister knows her prayer relations to God, while the young seminarian or brother must laboriously reason about and conclude to them. We readily grant that some young religious women even as novices are not inclined to discursive procedures at prayer but rather tend to an affective and at times highly simple prayer. But to us this does not prove that young sisters in general can dispense with imagining Christ in His human nature and with reasoning to proper motiva-tion in practicing the theological and moral virtues in meditation. All this proves is that God leads some souls more rapidly than others or, in other cases, that the young woman already understands through instruction and spir-itual reading the motives for seeking Christ and practicing ÷ ÷ ÷ A l~t~roavh to Mental Prayer VOLUME 24, 196.5 ]97 + ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS ]98 the virtues. In either case the religious feels no need for discursive reasoning. We doubt, however, that these cases are typical. Being human, women cannot be essentially different in their mental processes from men. And if we urged most young women in our novitiates to dispense with discursive re-flection and get on to affections immediately, most of them would be operating in a vacuum. Without solid intellec-tual basis their prayer could easily degenerate into mere emotionalism. St. Francis de Sales and St. Teresa of Avila (both of whom understood feminine psychology to no small degree) supposed that the ordinary young woman imagined and recalled and reasoned in her early attempts at meditation. The former in his Introduction to a Devout Life (a work originally composed for women) tells Philothea how to make considerations at her mental prayer (Part 2, Chap-ter 5) and in the meditations he actually offers Francis presents many truths for reflection. St. Teresa, a genius both in feminine psychology and in mental prayer, told her sisters that it was good for them to meditate on God's works if they could, and this, she sup-posed by the advice she gave, was the usual case. When she speaks of beginners in prayer, more than once she refers to meditation on the life of Christ. We may note, for example, Chapter 11 in her Life and Chapter 2 of the First Mansions of the Interior Castle. A novice mistress, there-fore, needs a good deal of tact to know when to allow ex-ceptions to the rule, when to permit a young sister to omit imagination and reasoning and when to urge them. A psychological approach to instructing in mental prayer through the indwelling mystery does not require that we abandon the cognitive elements in discursive med-itation; but it does require that we see them in a proper perspective: not mere speculation nor self-examination but as a human requirement for the interpersonal relations of knowing-loving-enjoying the Trinity within. The young religious reflects on reasons for yearning after God not merely for the sake of understanding the divine goodness but for the sake of actual yearning. And the same is true of praising, sorrowing, thanking, wondering, loving, and all the rest. For the beginner discourse in meditation is a means to the end. It is not the end. Advantages of the Indwelling Approach There are several reasons why formation personnel should begin instruction in mental prayer with the divine familiarity-indwelling themes rather than with concep-tual analyses and methodologies. First of all, what we have proposed is realistic and there is nothing so effective as measuring up to reality. Prayer is converse. Not study. Not examination. And God is near, so near He is within. We do not speak with the Father, His Son, and their Holy Spirit by a supernatural telephone line. To teach mental prayer merely as methodology or examination is to teach either artificiality or particular examen. Secondly, when the young novice or postulant first hears about meditation set in this framework, it appears as nor-mal, warm, human. It is appealing, what one would ex-pect. l'Vho is not attracted to conversing with a charming person--and especially when this charming person is like-wise longing to converse? One of the obstacles facing some young men and women just leaving the world is the feel-ing that God is distant, uninterested, or, more likely, dis-pleased with them. Sometimes these youngsters have a vivid recollection of their past unfaithfulness; and they consequently experience difficulty in looking upon God as close, concerned, caring about them. This approach to prayer life through the divine Word itself can do much to break down distrust and fear. Thirdly, our proposed instruction should get the nov-ices immediately into the heart and purpose of mental prayer: the exercise of the theological virtues and the virtue of religion. If it is true that meditation is not pri-marily aimed at learning what the spiritual life is about (classes, conferences, and spritual reading take care o[ that), a method of mental prayer is commendable insofar as it leads one to acts of faith, hope, charity, and the praise of God. To begin instruction by the various methods and points seems to be saying to young novices: "I am going to show you how you can learn more about God and about yourself, so that you may apply this knowledge to your daily life by uprooting your faults and practicing the vir-tues in action." This is good, to be sure, but misdirected all the same. Genuine mental prayer does aid mightily in uprooting faults and practicing virtues, but this result comes preponderantly through growth in love. Here we may add a parenthesis that is by no means ir-relevant. Why do so many priests later give up any serious practice of mental prayer and why do veteran brothers and sisters sometimes find this exercise almost meaningless? Although the chief reason is a neglect of grace somewhere along the line, yet we suspect that a partial culprit is in-struction that presented meditation as virtues to be ac-quired rather than a lovable God to be pursued. One can get tired of reflecting on and even practicing obedience, humility, purity for abstract reasons, but he cannot get tired of pursuing someone he loves. Even in deep aridity the faithful soul who has been pursuing God finds an ir-resistible charm in intensifying the pursuit: O God, you are my God whom I seek; for you my flesh pines Approach to Mental Prayer VOLUME 24, 1965 ]99 ÷ Thomas Dubay, $.M. and my soul thirsts like the earth, parched, lifeless and without water . For your kindness is a greater good than life; my lips shall glorify you . I will remember you upon my couch, and through the night-watches I will meditate on you. My soul clings fast to you (Ps 62:2,4,7,9). Our fourth reason for suggesting this supernatural in-timacy- indwelling approach to mental prayer is that the moral virtues automatically develop once a man or woman is rightly ordered to God. Experiencing through prayer the patience and gentleness of the divine goodness to man is a powerful spur for a man to be patient and gentle with his fellows. And contemplatives know from experience that the indwelling Spirit gives more humility through infused love than they could acquire in months of medita-tion on their own lowliness. A soul which is on intimate terms with God is a soul rapidly shedding its faults. Our approach to mental prayer is aimed precisely at developing this intimacy. The final reason is the most basic and ultimate of all. The indwelling approach being utterly real is a beginning of the end. It is an intrusion of time into eternity. Man's final, inexpressible destiny is a knowing-loving-enjoying absorption in the Trinity: This is everlasting life, that they may know thee, the only true God, and him whom thou hast sent, Jesus Christ . We see now through a mirror in an obscure manner, but then face to face . Beloved, now we are the children of God, and it has not yet appeared what we shall be. We know that, when he appears, we shall be like to him, for we shall see him just as he is . Eye has not seen or ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him (Jn 17:3; 1 Cot 13:12; 1 Jn 3:2; 1 Cor 2:9). Pope Leo XIII has observed that there is no substantial difference between the indwelling of earth and that of heaven. The diversity is one of state or condition: now we believe, then we see; now we love and enjoy imperfectly, interruptedly, then we love and enjoy perfectly, without interruption. Man's occupation with God on earth, there-fore, should resemble that of heaven insofar as his condi-tion permits. Living the indwelling mystery in the young religious' prayer Iife should be the beginning of an eternal intimacy: "Mary has chosen the best part, and it will not be taken away from her" (Lk 10:42). REVIEW FOR RELIGIOUS 900 MICHAEL M. DORCY, S.J. To Be Samaritans All We are all occasionally stopped by the embarrassing question put by others or by our deeper selves: "What is this thing called Christianity all about?" One begins pawing through the prolific--perhaps too prolific-- thematic variations to discover the underlying theme. Incorporated, often encrusted, as it is in its so many varying articulations, the essential Christian message becomes a forbidding complexity. But at its core the Christian message is disarmingly simple, although the living-out of it may be far from a simple matter. For the early Christians the Christian message was the good news, the best news yet. Paul called for a simple acceptance of Christ dead and resurrected. His epistolary explanation of the Christian vocation addressed to the saints at Ephesus has its beauty in the straightforward way in which Paul says: In those days there was no Christ for you . You were strangers to the covenant, with no promise to hope for, with the world about you and no God. But now you are in Jesus Christ; now through the blood of Christ, you have been brought close, you who were once far away. (Eph 2:12-13). The Christian today who remains attuned to his call stands out against his non-believing fellows as one who believes that life is neither absurd nor its own explana-tion, an end in itself. For the Christian, temporal existence has a meaning and a value of its own; but he is at the same time aware that life has another side to it, a side that opens out onto eternity. And he realizes that the temporal ultimately derives its value from the presence of the Eternal within time itself. For the Christian, his-tory is the concrete unfolding of the wisdom and love of God. He believes in a God who is basically a family, who authored life out of love and who labors now in time, trying to end the rift between Himself and man for which man is, and feels himself, responsible. This God, revealing Himself as a God who cares, has in the pivotal event of human history finally, physically entered time in the flesh-taking activity of the Second Person of the divine family, whose life, death, and resurrection evi- Michael M. Dorcy, s.J., is a fac-ulty member of Marquette Univer-sity High School; 3401 West Wiscon-sin Avenue; Mil-waukee, Wisconsin 53208. VOLUME 241 1965 201 Michael Dotty, S.]. REVIEW FOR RELIGIOUS 202 dence and effect a plan whereby all men are joined to Him and would live as adopted sons within the family of God. In short, the Christian's God has said: "I have loved you, man! I love you now. This only do I ask in return: Love me." And man fumbles for a response: "God, You tell us to love You. But how do we love You?" God an-swers simply: "If you have seen, really seen, your brother, you have seen God. If you love your brother, you love Me." The Christian confronted with God's tale of love tries to answer by carving his own love story in time. But love is not an easy notion either to understand or to live by. In the New Testament which is the text for the school of love one finds passages which are more helpful than others for discerning what is precisely Christian about Christian love. One such place is the parable of the Good Samaritan where one finds in a compactness perhaps nowhere else equalled in all of Sacred Scripture the es-sentials of the love that was Christ's. Here we have the type of the Christian, of the man whose life completely revolves around authentic love. In the person of the Samaritan, Christ draws a portrait of Himself. Significantly, once when accused by some of the Jews of "being a Samaritan and possessed," Christ an-swered: "I am not possessed" (Jn 8:48-9). The Samaritan of the parable is described in terms which elsewhere throughout the Gospels the evangelists have reserved for Christ. The Samaritan is moved to compassion (literally, stirred in his inwards) as was Christ when He saw the multitudes and took pity on them, or when He melted away under the tears of the widow at Naim (Lk 7:12-3). The story itself is simple, but forever new and rich in meaning: A man was once traveling from Jerusalem to Jericho. Bandits attacked him. They stripped and beat him and left him to die. A priest chanced by, going along the same road. He saw the victim but went to the other side and continued on his way. Then a levite came by. He too saw him but went on. A Samaritan was also journeying by. Drawing near, he saw him. And he was touched to the heart at the sight. He went up to him, bandaged his wounds, and applied oil and wine to them. Then he put him on his own mount and brought him to an inn where he cared for him. The next day he gave two silver pieces to the innkeeper. "Take care of him," he said, "and whatever it costs I'll pay when I return." "Which o[ the three, in your opinion, acted as a neighbor to the man who had fallen into the hands of the bandits?" He answered: "The one who showed him mercy." "Go," Jesus told him, "and do the same." The Cast of Characters: The Man Without Qualities One can derive much from looking in turn at the characters who make up the story. We know next to nothing (and everything) about the man who was done in by the robbers. He is Oudeis No-Name, the man without qualities (or rather, a man deprived of all but the most insignificant of qualities, that of situs: he was "journeying from Jerusalem to Jericho"). Without name, or race, or nationality, or status in society, quali-tatively denuded of all, he is left physically naked, al-most lifeless by the wayside. He is man in the raw, any one of us, a pilgrim, homo viator, man-on-the-make, man-on-the-move, a fellow traveller on the road of life. To give him any qualities, to endow him with some de-terminations, as we instinctively try to do, is to limit the extensiveness and inclusiveness of the notion of love that is being presented. The Priest and the Levite: The Fatality of Conscious- Hess The priest and the levite are the type of those who fail in the school of love. Representative, first of all, of the twofold division of the tribe of Levi, they are the em-bodiment of the hierarchy of the old dispensation, a dispensation devoid of real freedom. They are actually men enslaved, clutching their alien gods which go by a thousand different names. They are enslaved to the various tyrannies of categorical and legalistic thinking, to idealisms which overlook the here-and-now individual in the name of futurity or collectivity. Here are the Pharisees who rejected Christ because He eluded those preconceived, static, and depersonalized archetypes which they had of the Messiah. Here, too, is the misguided spectator-priest of today who passes by life in the names of celibacy, intellectual pursuits, prayer, and a host of other things. Here is the religious man who has offered himself to God, so wrapped up and tightly closed that God Himself, as Claudel says somewhere, would break His fingernails trying to pry him open. Here is the re-ligious who has detached himself from everything except his detachment. Here is that devastating brood, the im-personal apostles of personalism, and those in love with "love" and nothing more. Here are those who are caught in what Pope John called "the fallacy of overlooking the little good at our disposal in the name of the unrealiza-ble 'better'." Here are men dedicated to "tomorrow" and who use and abuse today for their own ends; men who labor tirelessly for a vague, amorphous, impersonal "Society" and who step all over the people who live next door. Here are the men who will be charitable when things are set, conditions right--men who will dictate their own circumstances, name their own times. Here are men whose effectiveness is dissolved into nothingness because in the name of religion they flee the "world," Samaritans All VOLUME 24, 1965 203 Miclmel Dotty, S.]. REVIEW FOR RELIGIOUS 204 forgetting that the spiritual exists for the world and that the function of the Church is to embrace the world much as a lifeguard does a drowning man or much as the Samaritan did the wounded wayfarer. These are men, in short, who have never really learned to say "we." They are those who would leap from the temporal, blind to the fact that God works immanently under their very noses, in the very next face that they meet. It is significant that the priest and the levite are repre-sentative of a class which today we would label "intel-lectuals." Here is the type of man minutely portrayed by such contemporary thinkers and writers as Thomas Mann and Andrd Malraux. These are men who are un-able to bridge through action that gulf of detachment which necessarily follows upon consciousness. In a sense it is man's fate, but paramountly it is the intellectual's scourge. For unlike the animals whose response is quick and instinctual, man with his withinness can, even in the thick of the most violent physical activity, reflect and debate and prolong to eternity that increment be-tween impulse and act. The man who is unable to bridge the gap, who becomes isolated on his "magic mountain," ultimately becomes a man who is untrue, since he neg-lects the truth of his convictions and commitments which can come only in the completion afforded by the act itself. The Samaritan: Spontaneity and Commitment The actions of the Samaritan have much to tell us about true love. The love that was his, that was Christ's, and that Christ would have our own, is a love marked by compassion, spontaneity, personal and lasting commit-ment. The Samaritan was a man who traditionally had in-herited and experienced apartheid---of locale, of creed, of social and political relationships. It should be remem-bered what sentiments the mention of a Samaritan would have evoked on the part of a first-century Jew. The Samaritan was the archetype of the alien, the Stranger, the heretic, the lost-one: in just the preceding chapter (9:52) Luke relates how the Sons of Thunder wanted to call down fire upon a Samaritan village; Christ's dealings with the woman at the well (Jn 4:5) were viewed askance by the disciples. But the appearance in the Gospels of the Samaritans as real individuals en-countered by Christ defies any categorical imposition of traits. A Samaritan was the only one of the ten lepers who returned to thank our Lord (Lk 17:17). He was a man committed, and a man who remained lastingly committed as did the Samaritan of the parable. The Samaritan woman at the well On 4:5) was a woman immediately attractive to us because of her honesty, simplicity, openness, and spontaneity. She wanted to share the goodness that had come her way. She brought others to Christ, and "they heard and believed for themselves." The Samaritan of the parable is a man marked by the spontaneity of his reaction. Both his emotional re-sponse and its resultant action are quick and full. Un-like the priest or the levite who stand for intellectual detachment, the Samaritan is instinctive, but in a thoroughly human way. He is a man who has cultivated receptivity. He is attuned to his entire surroundings. He does not channel or restrict the arena of his purview or of his action. He is open to all. He takes in all he passes by, ready and alert to act. He realizes that his first re-sponsibility is always to that which is at hand. He is completely arrested by the sight of affliction in another human being. "He took pity on him": the Greek word (esplagthtdso-mai) suggests a very human, a very physical emotion. Literally, he was stirred in his bowels (splfigthnos). It is a strong emotion, a pure emotion. And it is a loadstone to action. At times it must override the strict logic of justice or the dictatorship of a false prudence. Another name it has is mercy. What we see is a physical, particular, defi-nitely directed reaction to a particular and concrete in-stance of human affliction. The result of this spontaneous compassion is a spon-taneous recourse to action. The action is immediate and adjusted to the circumstances; it is the "little good at one's immediate disposal." Perhaps the Samaritan was later moved to take positive action towards effecting legislation for better and safer road travel. But this vi-sion of the "better," of the long-range good, did not obliterate the definite and immediate need of the robber victim. And primarily interested in conveying the dis-tinctive, primary, and essential note of Christian charity, Christ did not think it important to incorporate the long-range notion within the parable at all. That is not where the difficulty lies. The visionary can, as the priest and the levite had, blind himself to the live-a-day world in terms of which he is summoned to live out his vocation. The larger view, the looking-toward-tomorrow, are noble and necessary operations. Yet, they are never to be assumed as surro-gates for the immediate needs of today. The prompt and immediate action of the Samaritan protects him from the self-deceit endemic to the vision-ary. A man can easily deceive himself as regards his re-lationship to God, but he cannot as easily do so about his treatment of his neighbor. The truth of love lies in ÷ + + Samaritans All rot.urgE 24, 1,~,5 205 Michael Doroj, S.J. REVIEW FOR RELIGIOUS 206 its "deed" (1 Jn 3:18). And St. John further warns us about self-deceit in this matter: "If any man boasts of loving God while he hates his own brother, he is a liar. He has seen his brother and has no love for him; what love can he have for the God he has never seen?" (1 Jn 4:20). These are harsh words in all but the ears ot~ the Samaritan. The Samaritan is remarkable for the sense of commit-ment he shows as he accepts the challenge and responsi-bility which the priest and