Suchergebnisse

[spa] El período de crecimiento económico que aquí analizaremos se caracteriza por el foco que pondrá el Estado en el desarrollo de la política industrial, su influencia en el impulso de ciertos sectores considerados estratégicos y también en el papel como agente económico que adquirirá una vez iniciado el proceso. A partir de las reflexiones acerca del período realizadas tanto por economistas de la época como Pinto (1959) y Mamalakis (1976), y también contemporáneos como Meller (2016), parecería que se trató de un proceso fracasado, por la imposibilidad de perpetuar en el tiempo el desarrollo del sector industrial. Con el foco puesto en el crecimiento, la deuda, la inflación, el desarrollo del sector industrial y el estancamiento de la agricultura, la mayor parte de los estudios se han propuesto analizar las limitaciones del período industrializador (Bértola, 2011; Dornbusch & Edwards, 1992; Kaldor, 1971; Mamalakis, 1976; Pinto, 1959). En esta investigación queremos ampliar los elementos de análisis que existen sobre este momento, incorporando no sólo nuevos datos si no presentando un elemento transversal al proceso de crecimiento del período: las/os trabajadoras/es y sus salarios. El interés por los salarios no es injustificado, ya que han sido un elemento principal en el estudio de las ventajas y limitaciones de la industrialización desde fines del siglo XIX en Europa y su centralidad en el análisis histórico y económico hace que continúen los esfuerzos por generar o mejorar series históricas de salarios (Margo, 2000; Scholliers, 1989; Scholliers & Zamagni, 1995). Las remuneraciones, además de su contribución a la comprensión de fenómenos sociales y económicos, han sido objeto de estudio en sí mismas, por el papel que juegan en la historia de los trabajadores y en el estudio de las condiciones del mercado laboral (Goldin & Margo, 1992; Hatton & Thomas, 2010; Margo, 2000; Rosenbloom, 1998). Esta tesis se enmarca en las transformaciones del modelo de crecimiento producto de las políticas industrializadoras, pero también en las posibilidades (y limitaciones) que estos cambios entregaron al sector obrero. En ese sentido, el principal objeto de esta investigación es entregar nuevas series de salarios nominales y reales, y analizar el comportamiento de los salarios en el contexto del desarrollo industrial y económico chileno en el período de crecimiento hacia adentro. Con esto queremos contribuir al debate acerca de las características que tuvo este proceso llevado a cabo en América Latina, centrándonos en un espacio que ha sido central en los debates sobre la industrialización en otras regiones: los salarios. Junto a esto, esperamos aportar a los debates sobre los salarios en general al evaluar el desempeño salarial en un contexto de cambio estructural, a partir del potencial explicativo de variables económicas e institucionales. Los años que abarca la industrialización dirigida por el estado son complejos económica y socialmente. Hemos recorrido estos cuarenta años desde distintas miradas y perspectivas a través de las series de salarios nominales y reales. Se han presentado también series de salarios para espacios olvidados por las estadísticas oficiales, en el caso de la desagregación por sector, la rama agrícola y con una nueva serie de remuneraciones para un sector generalmente olvidado en las estadísticas históricas: las mujeres trabajadoras. El primer resultado de esta investigación son las series de salarios medios nominales, es decir, la serie total del sector obrero, las series por sector y las series desagregadas por género. Y a través de ellas, se aprecia que la Gran Depresión deja una clara huella en la curva de salarios nominales. La desagregación por rama permite ver que las remuneraciones en la etapa de industrialización fueron bajas, ya que la construcción – un sector de baja calificación y precariedad – es el que se mueve durante todos estos años en torno a la media. La evidencia de bajos salarios que nos entregan los salarios nominales se verifica si observamos los salarios ajustados por el costo de vida. La primera conclusión que podemos extraer de la curva de salarios reales es que antes de los sesenta, los incrementos de salarios responden exclusivamente a períodos de recuperación de lo perdido. El análisis de la serie de salarios medios reales se realiza en función de la productividad, la inflación, el desempleo, y la sindicalización y la huelga, como expresión del movimiento obrero. Este análisis permite observar que en los primeros años de la serie el crecimiento de la productividad tiene un papel en el bajo crecimiento de salarios, pero que luego se separa ostensiblemente del rumbo que toma el aumento salarial generando una brecha a partir de mediados de los años cuarenta, tomando el producto por trabajador una velocidad de incremento mayor. Asimismo, la inflación que a primera vista es uno de los elementos que más claramente parecen afectar los salarios parecen tener un rol preponderante pero no exclusivo en el bajo crecimiento de los ingresos, dado que especialmente en la crisis inflacionaria de los años cincuenta, estos disminuyen incluso si son ajustados por el deflactor del PIB como índice alternativo. El desempleo marca su influencia más importante en la crisis de la Gran Depresión, generando altos niveles de desocupación que motivan en gran parte la pérdida de poder adquisitivo de la población en esa época. Finalmente, vemos que la debilidad del movimiento obrero afectado por una gran represión a partir de fines de la década de los cuarenta es una de las variables que explica el estancamiento y la vulnerabilidad de las remuneraciones a los eventos inflacionarios, los que no parecen afectar al crecimiento y se concentran casi exclusivamente en la capacidad de compra del sector obrero. Así, la historia de los salarios en Chile durante el período industrializador dirigido por el Estado se ve fuertemente afectado por los bajos salarios y las pocas posibilidades de incremento que nos muestra la serie salarial media así como las series desagregadas. La curva de la productividad por otra parte, muestra que si existió en ese período espacio para el crecimiento de los salarios obreros que no se realiza principalmente como consecuencia de la represión de que fue objeto la organización sindical. Bibliografía citada en este documento Bértola, L. (2011). Bolivia, Chile y Perú desde la Independencia: una historia de conflictos, transformaciones, inercias y desigualdad. En Institucionalidad y desarrollo económico en América Latina. Santiago: Cepal. Dornbusch, R., & Edwards, S. (1992). Macroeconomía del populismo en la América Latina. Fondo de Cultura Económica. Goldin, C., & Margo, R. A. (1992). Wages, Prices, and Labor Markets before the Civil War. En Strategic Factors in Nineteenth Century American Economic History: A Volume to Honor Robert W. Fogel (pp. 67–104). National Bureau of Economic Research. Hatton, T. J., & Thomas, M. (2010). Labour markets in the interwar period and economic recovery in the UK and the USA. Oxford Review of Economic Policy, 26(3), 463– 485. Kaldor, N. (1971). Los Problemas Económicos de Chile. En Ensayos sobre Política Económica. Madrid: Tecnos. Mamalakis, M. (1976). Growth and Structure of the Chilean Economy: From Independence to Allende. New Haven: Yale University Press. Margo, R. A. (2000). Wages and Labor Markets in the United States, 1820-1860. National Bureau of Economic Research. Meller, P. (2016). Un siglo de economía política chilena (1890-1990) (2a. ed). Chile: Uqbar. Pinto, A. (1959). Chile, un caso de desarrollo frustrado. Santiago de Chile: Editorial Universitaria. Rosenbloom, J. L. (1998). The Extent of the Labor Market in the United States, 1870–1914. Social Science History, 22(3), 287–318. Scholliers, P. (1989). Real Wages in 19th and 20th Century Europe: historical and comparative perspectives. Berg Publishers Limited. Scholliers, P., & Zamagni, V. (1995). Labour's Reward: Real Wages and Economic Change in 19th and 20th century Europe. Edward Elgar Publishing. ; [eng] This thesis looks to contribute, through new wages series, with the debate about the problems and limitations of the import substitution period in Chile. The series that exist now do not comprehend the entire period or are calculated from different sources with various methodologies. For that, the first goal is to estimate a new average wage series, sector and gender series for the period of 1927/1928-1973. The new series show that the average wages of this period are low and that they don't grow until the sixties. The prior three decades were marked by almost no growth and wages crisis as result of inflation peaks. But the analysis also shows that there was space for growth due to a growing gap between productivity and wages after the forties, even after adjusting wages by the product deflator. In this scenario, labour movement history and data about unionization and strikes shows that the relationship between the governments and the labour unions, with long periods of repression, had an important role in the weakness and slight capacity of workers to demand for better wages.

Entre el 11 y el 19 de marzo pasado Mohamed Merah, un criminal autoidentificado como un jihadista vinculado con Al Qaeda asesinó a 3 militares y 4 miembros de una escuela judía en Francia, tres de ellos niños. Conociendo las dificultades que supone el análisis de un acto que a prori podría ser calificado de irracional, intentaremos abordar a partir de este hecho algunos conceptos inherentes al estudio de una de las amenazas a la seguridad más importantes de nuestra época: el terrorismo. A pesar de que los actos terroristas suelen ser fácilmente identificables y podríamos citar rápidamente muchas organizaciones que practican o practicaron el terrorismo, su definición puede suponer un desafío y existe poco consenso en la academia en este sentido: Schmid y Jongman (1) identificaron 22 conceptos diferentes que son incluidos por analistas en diferentes proporciones en sus definiciones de terrorismo. Según Rapin (2), el hecho de calificar al terrorismo como "aquello que produce terror" además de ser tautológico supone dos problemas fundamentales. En primer lugar, la falta de evidencia empírica que demuestre que los actos calificados como terroristas han causado terror en sus espectadores: de hecho, estudios indican que el terrorismo causa desórdenes psicológicos en una proporción mínima de las poblaciones afectadas y en formas que distan de poder ser calificados de "terror" (según lo define la psicología), y la resiliencia (la capacidad de superar estos acontecimientos sin secuelas importantes) ha sido mucho más frecuentes (3). En segundo lugar, es necesario notar que los actos terroristas no buscan crear terror en los tomadores de decisiones sino que, por el contrario, buscan que estos respondan de forma racional ante sus amenazas, midiendo los costos y beneficios que pueden suponer sus decisiones. La siguiente definición mínima de terrorismo, a pesar de haber recibido críticas por su ambigüedad y por la posibilidad de englobar en ella otros crímenes no terroristas, pueda sernos útil para introducirnos en una conceptualización un poco más exacta del tema, a través del análisis de sus componentes: "Terrorism is a politically motivatedtactic involving the threat or use of force or violence in which the pursuit of publicityplays a significant role" (4) Lo primero que se desprende de estadefinición, y que no es un detalle menor, es que el terrorismo es un táctica, es decir, un medio utilizado para alcanza ciertos fines: "Groups who want to dramatize a cause, to demoralize the government, to gain popular support, to provoke regime violence, to inspire followers, or to dominate a wider resistance movement, who are weak vis-a-vis the regime, and who are impatient to act, often find terrorism a reasonable choice". (5) Es importante entender esto para no cometer el error de creer que existen organizaciones o personas inherentemente terroristas: el terrorismo es una táctica que algunas agrupaciones consideran efectivas para el logro de sus objetivos, no es un fin en sí mismo. Entender esto será también esencial para combatirlo. El siguiente punto que analizaremos será la naturaleza política del fenómeno en cuestión. A pesar de que a partir de los años noventa y principalmente luego de los atentados del 11 de setiembre muchos autores comenzaron a hablar acerca de un "nuevo terrorismo", que sería identificable entre otras cosas por la persecución de fines religiosos, muchos trabajos concluyen que esto no es tan exacto y puede que la religión tenga un uso principalmente instrumental por parte algunos grupos que utilizan el terrorismo buscado cohesionar a sus miembros y obtener cierta legitimidad. (6) Con respecto a Al Qaeda, es revelador notar que a pesar de que la organización suele ser identificada como una agrupación terrorista de tipo religiosa, sus diferentes facciones ubicadas en distintas partes del mundo tienen objetivos políticos específicos para sus zonas. Por último, es menester mencionar al papel fundamental que juega la propaganda en la estrategia terrorista. El papel que juega la propaganda puede ser rápidamente comprendido a partir del esquema que utiliza Rapin para definir al terrorismo. Según el autor, el terrorismo puede ser caracterizado por la utilización de la violencia contra un objetivo (direct target), con el fin de enviar un mensaje hacia otro actor (indirect target), que puede ser las autoridades públicas o la población civil: "terrorism is a means of communication, albeit a cruel one, and its medium (violence) transmits messages intended to pressure its addressee" (7) Para ser efectivos, lo actos de terrorismo necesitan de su difusión: no resulta nada extraño que Merah haya grabado sus atentados con el fin de difundirlos luego en Internet: sus víctimas jugarían el rol de palomas mensajeras. Uno de los asuntos más controversiales con respecto al terrorismo y que suele salir a flote cada vez que un acontecimiento como éste vuelve a ser noticia son las "causas del terrorismo". Durante mucho tiempo, se creyó que era posible encontrar condiciones que facilitaban la aparición del fenómeno, con la esperanza de una vez identificadas dichas raíces estructurales, poder atacarlas directamente para así evitar la germinación de nuevos terroristas. Seguramente, los factores más frecuentemente asociados con el terrorismo han sido la pobreza y la falta de educación. Sin embargo, numerosos estudios han demostrado que dicho correlación no se sostiene en la realidad y la frecuente asociación entre pobreza y falta de educación con el terrorismo está fundamentada en el sentido común más que en estudios científicos. (8) De hecho, debido a la diversidad de escenarios y contextos en los que han surgido organizaciones terroristas, parece ser difícil que la cuestión de las "causas del terrorismo" pueda tener una respuesta integradora. En cambio, las últimas investigaciones han virado hacia el entendimiento de los procesos de radicalización violenta, una perspectiva que pretende ya no intentar contestar la pregunta"¿cuáles son las causas del terrorismo?" sino "¿Cómo es el proceso que lleva a un grupo o individuo a adoptar la violencia?". Uno de las explicaciones más difundidas (entre otras cosas porque fue desarrollado para el FBI) es el modelo de 4 etapas de Borum. (9) Según el autor, el proceso de radicalización violenta comienza con la identificación de una situación que no está bien, que luego es caracterizada de injusta. El tercer paso consiste en la atribución de la culpa de dicha injusticia a un grupo en particular que será, en última instancia, identificado como "el mal", deshumanizándolo y dando lugar a la reacción violenta. (10) A pesar de que la mayoría de los analistas consideran que Al Qaeda se encuentra sumamente debilitada como organización, la posibilidad de que desde el seno de las ciudadanías occidentales surjan amenazas a la seguridad parecen no haber cedido. La posibilidad de que aparezcan lobos solitarios (individuos auto-radicalizados y que actúan por fuera de cualquier organización aunque se sientan identificados con alguna de ellas) parece ser hoy una de las mayores amenazas latentes. Es posible que un aumento de la seguridad a través de un mayor involucramiento de los servicios secretos en asuntos privados, en detrimento de la libertad, sea un procesoal que Francia se esté enfrentando actualmente. Indudablemente, no será sencillo ni para Francia, ni para Europa ni para el resto del mundo deshacerse del terrorismo. Queda mucho por hacer. (1) Schmid andJongman (1988).Political Terrorism: A Research Guide to Concepts, Theories, Databases, and Literature. New Brunswick, NJ: Transaction Books.(2) Ami‐Jacques Rapin (2011).What is terrorism?Behavioral Sciences of Terrorism and Political Aggression Vol. 3, Iss. 3, 2011(3) Rubin, G.J., Amlot, R., Page, L., &Wessely, S. (2008). Methodological challenges in assessing general population reactions in the immediate aftermath of a terrorist attack.International Journal of Methods in Psychiatric Research, 17, 29–35.(4) Weinberg, L., A. Pedahzur and S. Hirsch-Hoefler (2004) 'The challenges of conceptualising terrorism', in Terrorism and Political violence, vol. 16, no. 4,pp. 777-794.(5) M. Crenshaw (1981),The Causes of Terrorism, Comparative Politics, Vol. 13, No. 4, pp. 389. Program in Political Science of the City, University of New York(6) I. Duyvesteyn (2004), How New Is New Terrorism?, Studies in Conflict and Terrorism, Volume 27, Number 5, September-October 2004 , pp. 439-454(7) Rapin (2011)(8) A. Krueger and J.Maleckova (2003). Education, Poverty And Terrorism: Is There A Causal Connection?, Journal of Economic Perspectives, v17(4,Fall), 119-144.(9) Borum, R. (2003). Understanding the Terrorist Mind-Set. FBI Law Enforcement Bulletin72 (July), 7-10. Disponible enhttps://www.ncjrs.gov/pdffiles1/nij/grants/201462.pdf(10) Idem. P. 9*Estudiante de la Licenciatura en Estudios Internacionales. FACS, Universidad ORT Uruguay

1 - Teoría del valor y Justicia DistributivaEl conflicto entre libertad e igualdad posee en el liberalismo igualitario un obvio lugar central. Podemos intentar una síntesis sobre la importancia de ese lugar: busca evitar que las sociedades igualitaristas mantengan la autonomía individual y busca evitar que las sociedades individualistas eliminen o debiliten las igualdades. Otra manera de definirlo sería: el liberalismo igualitario ha buscado generar condiciones para la igualdad en aquellas sociedades donde la libertad se ha consolidado y, por otro lado, busca generar condiciones para la libertad en aquellas sociedades donde la igualdad ha primado.Ronald Dworkin ha profundizado y radicalizado la noción rawlsiana de justicia como equidad introduciendo un mecanismo de subasta y de seguros, buscando no sólo generar condiciones de partida igualitarias sino contribuir a generar condiciones de igualdad en el punto de llegada. La búsqueda de conciliación entre libertad e igualdad ha supuesto para Dworkin la búsqueda de un pensamiento filosófico práctico. Es decir, la filosofía política contemporánea tiene en las democracias liberales occidentales la posibilidad de pensar mecanismos que moderen o maniaten la tensión entre libertad e igualdad. Paso seguido, una tarea para el filósofo político contemporáneo ha sido idear maneras en que la búsqueda de libertad potencie o, al menos, no maniate a la igualdad y la búsqueda de la igualdad potencie o, al menos, no maniate la libertad.Esta aspiración práctica de la filosofía política contemporánea supone aceptar un grado de relativismo. Es decir, la filosofía práctica es relativa al grado de desarrollo de la libertad e igualdad. Es por eso que la filosofía post rawlsiana es erróneamente interpretada como una filosofía donde se privilegia la igualdad (es decir, la búsqueda de justicia como equidad) cuando, en cambio, ha sido una filosofía que ha buscado justificar grados mínimos de igualdad dado que es una tradición de pensamiento que floreció en sociedades donde ya se habían alcanzado (incluso superado) grados mínimos de libertad.En este sentido, para la filosofía política contemporánea post rawlsiana igualdad y libertad son concepciones políticas que se complementan. Es decir, son nociones que no pueden entenderse (o empobrecen su sentido) sin el otro. Pueden pensarse como compartimentos estancos. Esta intuición filosófica ha tenido en el principio de diferencia rawlsiano su expresión más sofisticada o, al menos, más influyente.Paso seguido, ¿es posible elaborar una teoría de justicia distributiva sin primero desarrollar o concebir, explícita o implícitamente, una teoría del valor, es decir, una teoría que justifique por qué aquello que pretendemos redistribuir tiene el valor que le atribuimos en ese proceso distributivo?Aquí, nuestro argumento intentará desarrollar dos partes principales: por un lado, nos preguntaremos si las teorías distributivas de justicia contemporáneas no poseen, aunque sea tácitamente, una teoría del valor. En segundo lugar, nos preguntaremos si una teoría distributiva de justicia podría no tener una teoría del valor que anteceda (tácita o explícitamente) a la justificación filosófica sobre qué distribución de bienes y talentos es justa.En esta cuestión relevante, nuestro punto de partida no será Rawls (1971) sino Ronald Dworkin en "What is Equality? Equality of Resources" (Dworkin: 1981). Dworkin realiza (sin saberlo) una explícita síntesis de los problemas de los modernos debates sobre justicia distributiva en relación a qué es aquello que se distribuye. Dworkin plantea el problema y pretende resolverlo mediante la redefinición de aquello que se distribuye con un nombre: "Clamshell". Es decir, en tanto modifica el nombre del problema (básicamente, cómo llamar a la unidad de cuenta o medio de pago), Dworkin asume que el problema desaparece: "So the divider needs a device that will attack two distinct foci of arbitrariness and possible unfairness. The envy test cannot be satisfied by any simple mechanical division of resources. If any more complex division can be found that will satisfy it, many such might be found, so that the choice amongst these would be arbitrary. The same solution will by now have occurred to all readers. The divider needs some form of auction or other market procedure in order to respond to these problems. I shall describe a reasonably straightforward procedure that would seem acceptable if it could be made to work, though as I shall describe it it will be impossibly expensive of time. Suppose the divider hands each of the immigrants an equal and large number of clamshells, which are sufficiently numerous and in themselves valued by no one, to use as counters in a market of the following sort. Each distinct item on the island (not including the immigrants themselves) is listed as a lot to be sold, unless someone notifies the auctioneer (as the divider has now become) of his or her desire to bid for some part of an item, including part, for example, of some piece of land, in which case that part becomes itself a distinct lot." (Dworkin 1981: página 286)Como mencionamos, la justicia distributiva asume, primero, que existe una distribución de bienes y, segundo, que esa distribución es injusta en tanto es desigual por lo que, tercero, debe ser modificada. La justicia distributiva busca igualar aquello que es injustamente desigual. Es claro que para sostener que es necesario redistribuir lo existente, dado que aquello que existe está desigualmente distribuido (definición que asume que lo justo es una distribución igualitaria, es decir, la justicia como equidad), se parte de una definición o medida, tácita o explícita, del valor de las cosas existentes que son pasibles de distribución. Este es un punto principal del argumento: si Rawls, Dworkin y las teorías posteriores asumen que es necesario redistribuir aquello que existe porque está desigualmente distribuido y, paso seguido, definen la "justicia como equidad" ("Justice as Fairness"), están asumiendo explícitamente que saben cuánto valen las cosas existentes y que, por ende, tienen una manera de medirlo.Paso seguido, la discusión relevante dejaría de ser si los contemporáneos debates sobre justicia distributiva necesitan una teoría del valor previa y debiese pasar a ser exponer y justificar cuál es esa teoría del valor. A poco de comparar las definiciones de la justicia como equidad es posible ver que existe en los distintos exponentes un consenso sobre por qué las cosas valen: las cosas valen por el trabajo que tienen en ella. Eso supone una teoría objetiva del valor o teoría del valor trabajo.Reincorporemos ahora a la discusión el papel del tiempo y la escasez. Dado que un problema central de la idea de contrato social es la ausencia de tiempo, la introducción de la opción de salida es analíticamente relevante porque incorpora la dimensión temporal.La aparición del tiempo presupone un problema grave para las teorías de justicia distributivas en tanto problematiza el sentido de la arbitraria distribución de talentos (aquello que Nozick personificara con el célebre jugador de básquet Wilt Chamberlain (Nozick: 1974)). Podemos recurrir a otro deporte y pensar la situación por el absurdo: hay dos señores, A y B, que viven en el país 1 (EE.UU.) y hay otros dos señores, C y D, que viven en el país 2 (por ejemplo, Brasil). A y C son dos grandes jugadores de Beisbol y B y D son dos grandes jugadores de fútbol. Más aún, A y C tienen un talento idéntico para jugar beisbol y B y D tienen un talento idéntico para jugar fútbol. Sin embargo, A tiene un enorme talento para jugar beisbol en EE.UU. y deviene millonario y D tiene un enorme talento para jugar futbol en Brasil y deviene millonario, mientras que B y C son pobres y anónimos. ¿Cómo se soluciona el problema de la injusta distribución de talentos? Para Dworkin, imponiéndole un impuesto a los millonarios A y D. En cambio, para una versión liberal que difiere del contractualismo estático, dejando que B viaje (es decir, ejerza la opción de salida) a Brasil y que C ejerza la opción hacia EE.UU.Es claro que esta segunda alternativa es más eficiente que la primera pero, más aún, podemos conjeturar que es más eficiente porque también es más justa. ¿Por qué es más justa? Porque asume (tácitamente) una mejor comprensión de la formación del valor en los asuntos humanos y, consecuentemente, introduce (tácitamente) una mejor definición de justicia o de aquello que es justo. ¿Por qué? Porque en lugar de asumir un punto T (el contrato social o posición original con su velo de ignorancia) asume un momento T compuesto por sucesivos Ts, antes y después de un momento inicial donde se firme, simbólicamente o no, el contrato social.Siguiendo a Dworkin, vemos que es necesario marcar la distinción entre igualdad de recursos e igualdad de talentos. Utilizando el ejemplo clásico de Wilt Chamberlain, podemos desagregar el problema a través de una argumentación histórico-analítica. La injusta distribución de talentos, ejemplificado en cómo una persona posee atributos para jugar al básquet (o beisbol) y otro posee atributos para jugar al fútbol, nos introduce en la parte central del argumento: si partimos de T-1, es decir, de aquél momento anterior a la aparición del básquet (o beisbol) como virtud, podemos demostrar que el básquet-beisbol como virtud y el fútbol como ausencia de virtud son creaciones humanas. Paso seguido, la justicia como equidad en la distribución de talentos cae en un sinsentido analítico-histórico.Podemos desarrollar el argumento de la siguiente manera: la elección del básquet como virtud ha sido realizada por la sucesión de personas que encumbraron a una de ellas (en el ejemplo de Nozick, Wilt Chamberlain) con atributos distintos a otro(s). La elección del básquet-beisbol como virtud por sobre el fútbol como ausencia de virtud nada tuvo que ver con las habilidades naturales de uno y otro. Así, un error analítico relevante en Dworkin es atribuir una injusta distribución de talentos naturales a aquello que es una distribución distinta que, espontáneamente, devino en la predilección en una determinada sociedad (en nuestro ejemplo, EE.UU.) del básquet-beisbol por sobre el fútbol.Paso seguido, podemos marcar que en T-1 las personas involucradas en la espontánea decisión acerca de preferir básquet sobre fútbol no tenían manera ni derecho de definir o sugerir una futura compensación para aquellos desafortunados que nacerían, décadas o siglos después, con habilidades para jugar fútbol en un lugar (país o economía) con preferencias por el básquet-beisbol. Por ende, si es claro que en T-1 comienza el proceso que llevará a esa sociedad a preferir básquet-beisbol por sobre fútbol pero, paralelamente, comprendemos que esas personas no tienen manera de entender que en el futuro habrá algo llamado básquet (o beisbol) que será preferido por sobre algo llamado fútbol, luego, se sigue que la búsqueda de una justicia distributiva que compense a los que nacerán sin "talentos naturales" deviene sin sentido.Comprender que las personas son anteriores al básquet o beisbol como virtud (es decir, que puede haber personas sin existir el básquet pero no puede haber básquet sin primero existir personas) expone dos cuestiones: por un lado, no es posible ex ante definir una distribución justa para los "untalented" ya que en T-1 nadie tiene manera de saber qué será percibido como "talento natural" y qué será percibido como ausencia de "talento natural". En segundo lugar, el derrotero analítico histórico refleja que, si es que en algún momento es posible hablar rigurosamente sobre justicia distributiva, ese momento analítico deberá incorporar el tiempo como variable necesaria para la medición del valor o valores que serán hipotéticamente distribuidos. No hay valor por fuera del tiempo, es decir, de los distintos momentos que van (en nuestro ejemplo) de la persona, la interacción de las personas, el básquet como virtud y el fútbol como ausencia de virtud. Si es que hay tal cosa como justicia como equidad, el tiempo es condición necesaria no suficiente.2-Algunas consideraciones parcialesEste trabajo ha introducido conceptos que deberán ser precisados y desarrollados: 1) la justicia distributiva asume una teoría del valor pero 2) no la explícita; 3) toda teoría de justicia distributiva debe poseer una teoría del valor, es decir, una definición de por qué las cosas valen ya que, sin ella, no será posible sostener que A y B han alcanzado un (justo) estado de igualdad ya que poseen la misma cantidad de bienes. Esto se encuentra ligado a una confusión central de la Filosofía Política Contemporánea: 4) la propiedad es posterior a la aparición de los hombres. Por ende, es erróneo focalizar (a la Locke) las discusiones sobre la legitimidad de la apropiación en aquello que existe en el mundo exterior. En realidad, 5) el origen de la propiedad es posterior a la acción humana y, por ende, la principal discusión analítica no debiese estar relacionada a una ética de la apropiación del mundo exterior.Por su parte, 6) la opción de salida constituye la principal condición de un contrato social con 7) una premisa moral: la persona debe actuar como si el otro estuviera en lo cierto y uno equivocado. Por su parte, el ejercicio de la opción de salida como condición política principal contribuye a establecer un contrato social dinámico, donde esa opción de salida supone la posibilidad de denunciar el contrato del cual uno es parte.La aparición de "A Theory of Justice" en 1971 ha posibilitado una nueva discusión sobre la validez del contrato social como concepto ético y político explicativo. Hasta "A Theory of Justice", la idea del contrato había quedado debilitada por la rigurosa y sistemática crítica de la larga tradición liberal anti-contractualista que va desde Hume hasta Hayek. Al reincorporar la tradición del contrato en un lugar central del debate, las modernas teorías de justicia nos han dado la posibilidad de repensar sus problemas y limitaciones. Principalmente, la construcción rawlsiana nos ha dado la oportunidad de repensar el contrato incorporando el sofisticado análisis que ha supuesto el velo de ignorancia en la posición original.La opción de salida no sólo contribuye a la construcción analítica de un contrato social dinámico, más aún, la posibilidad de construir un contrato social en sucesivos momentos contribuye a consolidar la idea de información incompleta y, consiguientemente, genera un argumento para que en T2 (un segundo momento contractual) las partes comprendan que las reglas de juego que emanen de allí deben asumir la imposibilidad de aprehender todas las hipotéticas interacciones humanas. Así, en el momento T2 es cuando se articula parte principal del contrato y es allí donde se consolida una idea central: hay un ámbito X donde el contrato sanciona determinadas normas pero fundamentalmente hay otro ámbito Z donde es imposible prever los alcances de la acción humana y, consecuentemente, se sancionan normas restrictivas que comprenden esa imposibilidad. Paso seguido, la comprensión de las partes sobre la imposibilidad política y moral de legislar sobre un amplio espacio es producto de la pre existencia de un contrato social dinámico, conceptualmente relacionado al ejercicio en To de la opción de salida como mecanismo social primario o básico.Como mencionamos, podemos marcar 3 conceptos principales: 1) el contrato no centraliza el acuerdo sino, en cambio, institucionaliza la opción de salida, pudiéndose definir ésta como "la persona política actúa como si el otro estuviera en lo cierto y ella equivocada"; 2) el ejercicio de salida como opción política posibilita la construcción de diversas polis con diversos modus vivendi; 3) el ejercicio de salida como opción política permanente constituye al contrato como mecanismo dinámico. Así, la idea de contrato no es fundacional porque deviene un elemento dinámico. Esto contribuye a una idea más realista del papel de un contrato en los asuntos humanos.Es decir, lo fundacional es la posibilidad de convivencia a partir de legitimar la salida como opción política y ética. A diferencia del contrato clásico, que ve el fin del estado de naturaleza como un punto de inflexión que, mágicamente, acaba con la guerra de todos contra todos y encuentra la paz, el contrato dinámico genera un incipiente ámbito (y en esto es un punto de inflexión) donde las personas acuerdan que el otro tiene la legítima opción de ejercer la salida. Esta forma de pensar el contrato social tiene dos inmediatos puntos a favor: por un lado es más modesto y por ende más realista sobre la naturaleza humana. En segundo lugar, incorpora la dimensión temporal. Esto significa que el contrato puede modificarse paulatinamente sin necesidad de recurrir a un nuevo punto de inflexión neo revolucionario.BibliografíaDworkin, Ronald: "What is Equality? Equality of Resources, Part 2", Philosophy and Public Affairs, vol 2, 1981: 385-445.Hirschman, Albert (1970): "Exit, Voice and Loyalty: Responses in the decline of firms, Organizations and States", Harvard University Press.Nozick, Robert (1974): "Anarchy, State and Utopia", New York: basic Books.Rawls, John (1971): "A Theory of Justice", Harvard University Press.Rawls, John: "Justice as Fairness: Political not Metaphysical," Philosophy and Public Affairs 14, 1985: 223-251.Stanford Encyclopedia of Philosophy: "Contemporary Approaches to the Social Contract" (disponible en internet: http://plato.stanford.edu/entries/contractarianism-contemporary/)*Este artículo fue presentado en la 2° sesión del Seminario Interno de Discusión Teórica 2014, organizado por el Departamento de Estudios Internacionales de la Universidad ORT Uruguay.Pedro Isern es profesor del Depto. Estudios Internacionales, FACS - Universidad ORT Uruguay.Master en Filosofía Política, London School of Economics and Political Science.

Ivan's Self-deception and Hypocrisy in Leo Tolstoy's The Death of Ivan Ilych Ayu Widyaningrum English Literature Faculty of Languages and Arts State University of Surabaya Ayu_widya75@yahoo.com Drs. Much. Khoiri, M.Si. English Department Faculty of Languages and Arts State University of Surabaya Much_choiri@yahoo.com Abstrak Penelitian ini focus pada penggambaran penipuan diri yang dilakukan oleh tokoh utama dalam novel The Death of Ivan Ilych oleh Leo Tolstoy dan bagaimana penipuan diri tersebut memunculkan kemunafikan. Penipuan diri terjadi sebagai hasil dari ketidaksiapannya dalam menerima kenyataan bahwa dia sedang menghadapi kematian. Untuk menjawab permasalahan pertama, penelitian ini menggunakan teori penipuan diri oleh Annette Barnes yang didukung oleh beberapa filsuf dan dengan tanda-tanda orang yang menipu dirinya sendiri oleh James Peterman. Permasalahan kedua dijawab dengan menggunakan konsep kemunafikan. Data dalam penelitian ini menyajikan tentang penipuan diri yang dilakukan oleh Ivan dan bagaimana penipuan diri tersebut memunculkan kemunafikan dalam dirinya. Analisis dalam penelitian ini mengungkapkan penipuan diri yang dilakukan oleh Ivan dan tanda-tanda bagaimana dia menjadi seseorang yang menipu dirinya sendiri. Penipuan diri ini digunakan untuk mengurangi kecemasannya terhadap ketidaksiapannya dalam menghadapi kematian. Selain itu, penipuan diri ini muncul sebagai hasil dari kecemasannya tentang keinginan hidup yang tidak terpenuhi karena sakit yang dialami. Selanjutnya, penipuan diri yang dialami memunculkan kemunafikan dalam dirinya. Ivan mengalami tiga macam kemunafikan, kemunafikan kepura-puraan , kemunafikan menyalahkan , kemunafikan inkonsistensi. Perilaku kemunafikan tersebut bersumber dari sikap penipuan diri. Kata Kunci : Penipuan Diri, kemunafikan, kecemasan, kematian Abstract This study focuses on depicting self-deception performed by the main character and how his self-deception gives raise to his hypocrisy. The self-deception is used as the result of his unreadiness in accepting the truth that he faces death. To answer the first problem, this study uses the theory of self-deception by Annette Barnes and supported by several philosophers and the symptoms of Self-Deception offered by James Peterman. The second problem is answered by using the concept of hypocrisy. The data presents Ivan Ilych's self-deception and how his self-deception gives raise to his hypocrisy. The analysis reveals Ivan's self-deception and the symptoms how he becomes a self-deceiver. The self-deception is used to reduce his anxiety toward his unreadiness in facing his death. Besides, his self-deception emerges as the result of his anxiety about the desire of life which is unfulfilled because of the illness. Furthermore, his self-deception gives raise to his hypocrisy. Ivan experiences three kinds of hypocrisy, they are hypocrisy of pretense, hypocrisy of blame, hypocrisy of inconsistency. Those hypocritical behaviors are rooted by his self-deception. Keywords: self-deception, hypocrisy, anxiety, death INTRODUCTION Novel is literary work which presents more detail and complicated problems. The readers will get more experience, fantasy and imagination by reading it. A great novel is born from a great writer. With a lot of great novels in the world, automatically there are also many great writers whether they are from west or east part of the world. There are many problems and phenomenon that is existed by the writers in their literary works, such as culture and tradition, sociological and psychological problem, and so on. There are many writers exist the psychological problems which is related to the personality of the characters in their literary works. It can be seen in Russian writers. There are so many literary works from Russia and their several novels state about psychological problem that is related with the personality of the characters. One of the great famous Russian writer is Leo Tolstoy. Leo Tolstoy, the author who was born in Yasnaya Polyana, Russian Empire in 1916. There were many literary works which were made by this Russian writer, such as short stories, poems, plays, essays. Some of his works are war and peace and Anna Karenina are acknowledge as two of the greatest novels of all time and pinnacle of realist fiction. His novels are so well planned, written, and executed that Tolstoy's finished story is a perfectly formed narrative. And, critics agree that his work alone defines the true nature of an epic novel that eerily depicts the joys and sorrows of real life. Tolstoy is equally known for his complicated and paradoxical persona and for his extreme moralistic and ascetic views, which he adopted after a moral crisis and spiritual awakening in the 1870s, after which he also became noted as a moral thinker and social reformer. During the 1860s, and encouraged by his publisher, Tolstoy wrote War and Peace. During this time, he also endeavored to write a novel about Peter I the Great and about educational pedagogy, but thereafter finished what would become the greatest book of his time. Following, Tolstoy released Ana Karenina, which was considered as important as War and Peace, but with a slightly different focus – ethics and virtues can evolve and change over time. Unhappy with the Russian Orthodox Church and its teachings, which he found blasphemous, Tolstoy started his own church based on five tenets. For this, he was excommunicated, but gained his own followers, who were more like cult members than clergymen. These five tenets inspired Gandhi in his passive approach to violence – evil cannot be combated with evil. His novella, entitled The Death of Ivan Ilyich is often regarded as one of the best short novels ever written. The Death of Ivan Ilych, first published in 1886, is considered as one of the masterpieces of his late fiction, written shortly after his religious conversation of late 1870s. The Death of Ivan Ilych is deeply religious work, but religious of its own terms. The protagonist is a somewhat clueless, spiritually empty hero whose long illness forces him to confront the meanings of both death and life. Ivan Ilych represents a small but important class of urban bureaucrats, prominent in the day-to-day running of Russian affairs in Tolstoy's days, whose live became increasingly detached from nature, the land, and spiritual values. By exposing the horrible vacuity of Ivan Ilych's life, Tolstoy explores the self-deception, immorality and alienation of a whole class of individuals. Although Ivan is nowhere near as intelligent as his creator, like Tolstoy he comes to accept death and gain deep, if painful understanding of what his life has meant. The novel embodies the kinds of values and purpose Tolstoy thought literature should have. The Death of Ivan Ilych conveys the existential horror of sickness and morality while describing civilization as a web of lies designed to distract people from an awareness of death and also it is perfectly demonstrates this introspection as it magnifies a man's struggle with how to live his life. There are considerations of taking the novella as the main source of analysis. The first is novella performs the characteristics of self-deception and hypocrisy which experiences by the main character of the novel. The second reason is that in Leo Tolstoy's The Death of Ivan Ilych, he set out merely to describe a single segment of society or to present a single example of humanity and also his writing is very honest. Besides, the story uses words which are easier to understand. The last consideration can be the best reason why this novella is analyzed by using theory of self-deception. In The Death of Ivan Ilych also has conflict and problem, both external conflict and internal conflict. Ivan is everyman an average nineteenth century bureaucratic functionary, a bourgeois, a middle class citizen (Sklare, 1965 : 3). The Death of Ivan Ilych is about an ordinary man, has a bright childhood and good life. His pleasure of life changed, since his marriage brings him unpleasantness and incurable illness that tortures him biological and psychologically until he dies. The illness makes him to stay in bed day and night with a great pain, worse than biological pain, psychologically it tortures him by the horror of death. Not believing that he will die, he struggle to avoid death by deceives his own self that he is not dying and hides his real condition by being hypocrite to his environment, but his efforts are useless. Having fought against death, ultimately he realizes that he is mortal. At the end, he accepts it and dies in piece. Death is such a taboo subject to discuss in our society, but actually it is human nature. What Woody Allen writes may be able to explain how allergic people are to death. "I am not afraid of dying, but I just don't want to be there when it happens" (Coon, 1992 : 436-437). Psychology finds that people do not like to talk about death because they are afraid of it. The pool to 1500 adults shows that there are no fears of death ; yet. They find another possibility. It may be more exact to say that the people hide and intense denial to death (Coon, 1992 : 436). The fact that all men must die is hardly news, and as an abstract statement it dulls our fears at least as much as it aroused them. The Death of Ivan Ilych is one of interest novella by Leo Tolstoy that can be analyzed because it tells about psychological sides of human's life that lead to the main point self-deception and hypocrisy of the main character named Ivan Ilych. Having the feeling of anxious in facing death makes people tend to do something which can reduce his anxiety. People tend to deceive himself by believing that he is not facing death and forces to think that his condition is better while he knows well that he suffers illness which leads him to the death. The topic in this thesis is about self-deception and hypocrisy, because it is the most important one and it is suffered by the main character, Ivan. Self-deception is a mental defense mechanism by which some people cope with intensely painful emotions. They avoid becoming aware of, or accepting the truth about, a current life circumstance or person simply because it is too painful or scary to do so (from http://nirmukta.com/2010/06/21/self-deception-as-a-coping-mechanism-among-victims-of-the-sai-baba-cult/). Meanwhile, there is also another term that almost has the same meaning as self-deception which is hypocrisy. Based on the online dictionary, hypocrisy is "the condition of a person pretending to be something he is not, especially in the area of morals or religion; a false presentation of belief or feeling. The study of self-deception and hypocrisy are related to the main character in Leo Tolstoy's The Death of Ivan Ilych. In this novella Ivan as the main character of the story experiences self-deception. He forces himself to believe something which he knows that it is false. It happens when he faces illness that leads him to the death. He knows well that the illness will leads him to the death, but he keeps forcing himself to think that everything will fine even his life will not be disturbed by the illness. Ivan is someone who has ambitious in life. He desires that his life should be easy, pleasant and decorous. When he gets the illness, he feels fear that it will give big impact in his life. He feels anxiety that his desires about life will not fulfill because of that illness. That is why he uses self-deception to reduce his anxiety. Meanwhile there is also another term that almost has the same meaning as self-deception is hypocrisy. Self-deception is so related to hypocrisy. It is because self-deception is the root of hypocrisy. If someone experiences hypocrisy in his life, it can be analyzed that he also experiences self-deception as the root of his hypocritical behavior. Furthermore, if someone experiences self-deception in his life, it might also lead him to have hypocritical behavior. The main character Ivan experiences self-deception in his life, and his self-deception give raise to his hypocritical behavior. He pretends that he is fine, hides his real condition even though in the depth of his heart he knows that his illness is getting worse and will lead him to the death. In addition, this novel ever discussed about the anxiety by Anita Christina HR from English Literature 2004 entitled Ivan's Enxiety in Leo Tolstoy's The Death of Ivan Ilych. It tells about the anxiety experienced by the main character Ivan in this novel. This study will not same with that previous study, because this study will discuss about self-deception in the main character Ivan, and how Ivan's self-deception give raise to his hypocrisy. The idea to unearth the self-deception and hypocrisy of the main character probably is not the main message of the novel, but the freedom of reader's interpretation lets unguessed ideas be out of the author's purpose, even exceed the consciousness of the author. These all ground the creating this thesis with potential title "Ivan's Self-deception and Hypocrisy in Leo Tolstoy's The Death of Ivan Ilych". RESEARCH METHOD The used method is descriptive quality; it means the quality of the data becomes the reference to work rather than the quantity of the data. Besides, a technique is needed to understand the data. Technique of interpretation must be used to interpret and analyze the data. Through interpretation the analysis can be worked. Interpretation is a crucial step that has to do before analyzing the data. Then, extrinsic approach is used as an approach toward the analysis in which environment belongs to it. According to method above, the first thing that has to do is collecting data. In collecting data this research focuses on reading and documentation. Reading novel. In this step, novel becomes the object of the research. The novel is entitled The Death of Ivan Ilych, written by Leo Tolstoy. To collect the correctly data, it needs reading more than once, because to get interpretation, it needs understanding all contents completely with all possibilities both intrinsically and extrinsically. Inventorying data. This step is collecting data through noting the quotations related to the statement of the problems and objectives of the study, it is including in words, sentences, and discourse that can represent self-deception and hypocrisy in Leo Tolstoy's The Death of Ivan Ilych. Thus, all data that will be analyzed are started and sourced through the novel's contents. Classification data. It is appropriate to the statements of the problems about self-deception and hypocrisy in Leo Tolstoy's The Death of Ivan Ilych. Tabling the data. It is to simplify reading the data and classify data that is used in the analysis for the readers. Continuously, the selected data or the collected data, which are related to the statements of the problems and the objectives, are analyzed through self-deception and hypocrisy to the main characters in Leo Tolstoy's The Death of Ivan Ilych. SELF-DECEPTION Barnes argues that in self-deception, self-deceivers must intentionally get themselves to believe something they know or truly believe is false (Barnes, 1997 : 4). It means that self-deception only involves one person, she/he is not only as deceiver but also deceived. It is the difference between interpersonal deception and self-deception, that in interpersonal deception, one intentionally gets the other one to believe something, but in self-deception, deceivers intentionally get themselves to believe something. The same thing is also confirmed by Mele in his book Irrationality. The conception of self-deception as lying to oneself is fueled by the idea that interpersonal deception necessarily involves lying to another. If deceiving someone else is getting him to believe something that one knows (or correctly believes) is false, it is natural to understand self-deception as getting oneself to believe something that one knows (or correctly believes) is false. (Mele, 1987 : 122). Deceiving someone else is to make the other person believe something that the deceiver knows it is false. While in self-deception, deceivers make themselves to believe something which they know it is false. Self-deception involves just one person, where she or he is not only become deceiver but also deceived. In self-deception, deceivers must intentionally get themselves to believe something which they know or truly believe is false. I deceived myself, then (Barnes, 1997 : 18) : (a) As deceiver, I must believe of some proposition that it is false, and at the same time, as deceived, believe that it is true, and (b) As deceived, I must be taken in by a deceitful strategy that, as deceiver, I know to be deceitful As quoted by Mele, according to Demos self-deception exists when a person lies to himself, that is to say, persuades himself to believe what he knows is not so. In short, self-deception entails that B believes both p and not-p at the same time. (Mele, 1987 : 122). It means that in self-deception, deceivers know what they believe is actually false, but they keep believing something false in themselves. . That is called as self-deceivers believes both p and not-p. they know the truth, but still keep believing the false. Self-deceptive belief functions to reduce anxiety. The self-deceptive belief that p may function to reduce anxiety that not-p, it can sometimes function instead to reduce anxiety about some other proposition (Barnes, 1997 : 36). This suggests that when self-deceivers deceive themselves into believing that some future event will occurs, their self-deceptive beliefs function to reduce their anxiety about the non-occurrence of that event. Self-deceptive belief always functions to reduce a self-deceiver's anxiety, whether the self-deceptive belief is about what will occur, what has occurred, or what is occurring. A belief that p functions to reduce anxiety that not-q when (Barnes, 1997 : 59) : (1) the belief that p is caused by the anxious desire that q and (2) the purpose of the occurrence of the belief that p is to reduce anxiety that not-q According to requirement 1, the anxious desire plays a casual role in the person's coming to have that belief. According requirement 2, the having of the belief that p is purposive. Its purpose is to reduce anxiety that not-q. Barnes argues that self-deceiver's anxious desires cause them to be biased in favor of beliefs that reduce their anxiety (Barnes, 1997: 59). People have self-deceptive beliefs because having self-deceptive beliefs reduces their anxiety. Something (having a self-deceptive belief) which has a certain effect (reducing anxiety) is explained by the fact that it has that effect (Barnes, 1997 : 60). HYPOCRISY People do something because they have a motive. Everything which is done by them is a sign of their motive or the aim they have. When they want to get attention from others, they tend to do something which can make the other people give them attention. It can be done by the people who did not intend to deceive. They do something which is consistent with their motive. Deceit is done by the signs of outward deeds. Such as when a person pretends to have a good purpose or intent through their actions, but in reality it was a bad goal. The purpose is actually bad and not in accordance with the action they did. It can be said as a lie. The lie can be regarded as hypocrisy. A deed is a sign of the person's intention. But it is not so for the hypocrite, who by outward signs of deeds or things signifies that which he is not (Spiegel, 1999 : 20) As quoted by Spiegel, philosopher Gilbert Ryle suggests that to be hypocritical is to try to appear actuated by a motive other than one's real motive (Spiegel, 1999 : 23). A hypocrite takes an action to deliver a purpose that is not the real goal. They tend to hide the real goal with actions which they are doing. So it conveys through his actions, others will accept that the goal is not their real goal. They made their actions as a mask to hide the true purpose. Hypocrisy is an act to make a 'belief', in which he pretended to believe what he actually knows that's not the real problem/case. These actions will continue to do so leads to a different motive other than the actual motive. The hypocrite engages in action which, as it were, contradict or "negate" one another morally. One is morally good, while the other is bad. Thus, the hypocrite is irrational, because inconsistent, in the moral sense (Spiegel, 1999 : 30). Hypocrisy hates the truth. Because a hypocrite's self-worth is based on maintaining an illusion of righteousness and godliness to himself and the others, he must continually deceive himself and others that his righteousness is genuine. However, since his righteousness is not genuine, he must be on constant guard against fact, circumstances, or people that might expose him. Instead of the truth being the foundation of his life, values, and hope, it becomes an enemy against which he must always be on guard (Matthew 6:23 ; Luke 11:34-36 ; john 3:19-21) ( http://questions.org/attq/whats-so-dangerous-about-hypocrisy/ ) Others will be difficult to understand what he was hiding. It is because the hypocrite will continue to provide the signs, through actions to cover up the truth. Not only through actions, hypocrites with their self-consciously deceive others through his language, the words they said to others. Those are why the lie will be difficult to be understood. KINDS OF HYPOCRISY Roger Crisp and Christopher Cowton offers a fourfold distinction of the vice, which are (Spiegel, 1999 : 30) : Hypocrisy of Pretense The hypocrisy of pretense occurs when a person puts up a front of being morality or physically better than he is. Pretentious hypocrites are motivated by desire for selfish gain. But as Crisp and Cowton note, pretenses may be motivated by malice, shame, and even interest in others (Spiegel, 1999 : 30). Nor must the pretense aim to sham genuine virtue. People experiences hypocrisy of pretense when they hide their real motive which is better rather that the real motive. For instance, a person is feeling in bad condition but when the other people ask about his condition he tends to hide by telling that his condition is good. This example can indicate that this person is experiencing hypocrisy of pretense. Hypocrisy of Blame Hypocrisy of blame, defined as moral criticism of others by someone with moral fault of their own. The vice often appears to lie particularly in the fact that the fault of the critic is worse than criticized (Spiegel, 1999 : 31). Hypocrisy of the blame Occurs when the perpetrator has an error then he tends to put the blame on to someone else. it is done with the purpose to cover up his own mistakes. By blaming others actually he does not realize that his sin was far worse than the mistake he accuses. It was because he had an error and then add the mistake of accusing others with the intent to cover up his mistake which ended up being worse. Hypocrisy of Inconsistency The third category of hypocrisy is that inconsistency, which is defined as the uttering of some (overriding) moral requirement that does apply to oneself and then failing to live up to it. Hypocrisy of inconsistency occurs when a person's action is not in accordance to his words. For instance, a person told to his friend that he would read a novel but then the other friend of this person sees that he is not reading a novel but he is playing piano. The other example which can be indication of hypocrisy of inconsistency is when a person promised to himself or another person about something, but in fact he does not do what has been said by his own self. Judith Sklar regards it as "the distance between assertion and performance" (Spiegel, 1999 : 31). Hypocrite are generally regarded as insincere the faults of the other two characters are quite different. The hypocrite engages in action which, as it were, contradict or "negate" one another morally. One is morally good, while the other is bad. Thus, the hypocrite is irrational, because inconsistent, in the moral sense. Hypocrisy of complacency Lastly, complacency in certain conditions can be said a form of hypocrisy. To be guilty of this is to ignore the demands of morality when they become costly, to be content with one's moral status, refusing to improve or even to reflect upon it, while carrying on a pretense of virtue blaming others for they vices, or failing to practice what one preaches. Thus, as Crisp and Cowton note, complacent hypocrites protect "their complacency from criticism on the grounds of the first three kinds of hypocrisy" (Crisp and Cowton, 1994: 343-345). The hypocrisy of complacency could also fall into any of these categories, as suggested by Crisp and Cowton's own assertion that such hypocrites may sustain their complacency through any of the other forms of hypocrisy ; pretense, blame or inconsistency (Spiegel, 1999 : 32). RELATIONSHIP BETWEEN SELF-DECEPTION AND HYPOCRISY Some writers maintain that at least in some form, hypocrisy is rooted in self-deceit. The self-deceived which can be called as 'internal' hypocrite is characterized by psyche fractured by refusal to fully own up to some moral truth she knows in her heart to heart (Spiegel, 1999: 33) . The self-deceived person tends to act that way because of she/he wants to refuse some moral truth she/he knows. It can be caused by her/his unreadiness of accepting the truth. The self-deceived person tends to 'make believe' in which he/she pretends to believe what she/he knows that it is not the case. The delusional person experiences no conflict in her belief of a lie, for she is completely convinced. On the other hand, the self-deceived does experiences conflict because of her belief contradicts her knowledge. Self-deceived actually knows that what she/he has done contradicts to her knowledge. Hypocrisy involves self-deception when it results from either: (1) A false belief resulting from a motivated bias of some sort, (2) A disavowal of some continuing engagement in which one is involved, or (3) Some combination of 1 and 2. Some writers prefer to see hypocrisy as a "second order" or "meta" vice. It means that self-deception occurs as the result of self-deception that happened before. In the words of Crisp and Cowton, it is symptomatic of "a failure to take morality seriously" (Spiegel, 1999 : 35). It can be said that it is metavirtuous to acknowledge the domain of morality, that is, to be moralist. But the hypocrite is metavicious, for someone tacitly refuses to do so, and is therefore an amoralist such a person considers herself somehow exempt from moral constraints. And yet, being aware of how the moral community operates and when and why rewards are doled out to the virtuous, the hypocrite plays a part for personal gain. As quoted by Spiegel, Christine McKinnon notes that hypocrite "wishes a certain status and she recognizes that this can be achieved if she can manage the elicit positive moral assessments" (Spiegel, 1999 : 35). So like the self-deceived hypocrite, the amoralist hypocrite gains praise and respect for qualities she does not really possess. But unlike the self-deceived hypocrite, she experiences no psychological dissonance, because she is genuinely convinced that she is not the subject to the relevant moral rules. As quoted by Szabados and Solfer, Shklar argues that allowing self-deception to count would result in a regrettable proliferation of accusations of hypocrisy (Solfer, 2004 : 256). It is possible that such hypocrisy involves, not only deception to others, but rather than self-deception, which may not similarly involve knowledge that one is engaged in deception. In short, self-deception and hypocrisy are two terms which cannot be separated because they have relationship each other. Self-deception can also be called as internal hypocrisy, a hypocrisy which is done to his/her own self. A deceived and a deceiver are the same person. Meanwhile hypocrisy can also be called as interpersonal deception, a deception which is done to the other people. Hypocrisy involves more than two people, there is a deceiver and also involves the other people which become deceived. Besides, self-deception can give raise to hypocrisy when a person becomes self-deceiver, there is a possibility that makes him/her becomes hypocrite. It is because self-deception is the cause of hypocritical behavior. One and the same hypocrite's actions are as resulting from self-deceit or lack of moral seriousness. Self-deceit and amoralism as dual causes of hypocritical behavior (Spiegel, 1999 : 36). If self-deception is deceiving their own selves to believe something they know that it is false. If the self-deceptive belief results action, behaviour, language or something else which lead them to deceive others rather than their own selves, it can be said that their self-deception give raise to their hypocrisy. Thus we can see how self-deception and hypocrisy have relationship each other and cannot be separated. DEPICTION OF IVAN'S SELF-DECEPTION Self-deception is a mental defense mechanism by which some people cope with intensely painful emotions. The self-deceivers are becoming aware of, or accepting the truth about, a current life circumstance or person simply because it is too painful or scary to do so. In this novel, the central drama of the story is Ivan's struggle with illness and death, and Tolstoy gives us quite the setup. He tells us Ivan's whole life story up to the point when he becomes sick. We get to know Ivan, his habits and desires, his family and friends, and his circumstances. The main character Ivan is someone who experiences self-deception because he is not ready in accepting the truth that he is facing illness which leads him to the death Ivan forces himself thinking that he is getting better. He keeps forcing himself to believe that the illness is getting better and the medicine begins to take the effect. But then the usual pain is coming back to him, he becomes more painful because the illness feels more serious. As he grows sicker, Ivan's mood and attitude toward life begin to change dramatically. He starts having to struggle with fear, discomfort, and isolation. The illness begins after he slipped when he was preparing his new house. Ivan feels everything is well after his move to his new house, but sometimes Ivan complains of a strange taste in his mouth and something wrong with his left side, but this could hardly be called as an illness. The something wrong grows worse, and although it is not real pain, it is a feeling of pressure in his side which throws him into a constant state of depression. The state of depression depends and begins to spoil the pleasure of the easy and decorous life that the Golovin family had recaptured. As his ill humor begins to mar the easy and agreeable lifestyle he has worked so hard to construct, volatile disputes with his wife occur more and more often. Ivan goes to see the doctor. To him, the only important question is whether his case is serious or not. But ignoring Ivan's concern, the doctor focuses on the strictly medical question of whether Ivan's problem is a floating kidney or appendicitis. This question the doctor answers brilliantly, and as Ivan thought, in favor of the appendix. Ivan gets the feeling that his case is very serious and he is struck by the doctor's indifference and utter lack of sympathy to a matter of such importance. After think about his illness, he becomes more realize that he is going closer to the death. It shows that Ivan reviews from the beginning when the first time he gets the pain from his illness. It begins when he slipped in his new house, then he get a bruise which hurts a little. But then it becomes more painful, so he visit to the doctor to consul about the pain he feels. He is not sure to the doctor's diagnosis then he intents to see another doctor to get more accurate diagnosis. But from the other doctors, he gets the same diagnoses which resume that his illness is chronic. Then from doctor's resume, he gets the thought that it is not the case of what disease he is suffering, but it is about life and death. Demos argues that self-deception exists when a person lies to himself, that is to say, persuades himself to believe what he knows is not so, self-deception entails that someone believes both p and not-p at the same time (Mele, 1987 : 122). This argument also confirms what is being experienced by Ivan, because based on quotations in the novel it is clear that he believes something contradictory at the same time. On the one hand he fully understands that there is something bad in him as a result of his illness, he knew it was the explanation from the doctors he visited. On the other hand, he forced himself to think that there would be no bad thing in him, and believe that it is not a chronic disease, unlike what has been described by doctors. Then it can clearly be seen that in this case Ivan lies to himself. Barnes argues that a belief that p functions to reduce anxiety that not-q when (1) the belief that p is caused by the anxious desire that q (Barnes, 1997 : 59). In Ivan's case, a belief about his illness that it is just a small thing functions to reduce his anxiety that it is a chronic illness not a small thing as he believes. It occurs because his belief is caused by his anxious desire that it is a chronic disease. Ivan has anxious feeling about his illness, he will not it becomes chronic because it will make him die. In the depth of his heart, he feels so anxious with what has been said by the doctor, he knows well that the doctor diagnoses there are something bad in himself because of his illness. He also feels that his condition becomes worse gradually, and becomes more understand about the illness from medical book he read. All these things make his anxious feeling becomes worse. That is why he always forces himself to think that he is getting better and his illness is just small thing, it functions to reduce his anxious feeling. It occurs when the purpose of the occurrence of the belief that p is to reduce anxiety that not-q (2) (Barnes, 1997 : 59). Barnes explain that the belief about p does not only function to reduce anxious feeling but also has the purpose to reduce it. Ivan's belief about his illness does not only function to reduce his anxious feeling, it also has a purpose. His purpose to have a belief that his illness is just a small thing is to reduce his anxious feeling that it is a chronic disease. Ivan feels anxious that his illness will mar his pleasure of life. Ivan is someone who has desire in life that his life ought to be easy, pleasant, and decorous. He has bright childhood, good life, and good physic, mental and social background. . He is someone who has big ambitious in life, especially in his job. He will do everything to fulfill his pleasure of life. In his mind, the happy frame of life comes from his success in job and the harmonious relation with his wife, the one augmenting the other. Everything goes in accordance with what he desires in his life. But since he married with Praskovya Fredorovna, his easy, pleasant and decorous of life changes gradually. He feels that his marriage cannot bring him the pleasant of life. He realizes that being married at least to this wife, does not necessarily augment the pleasures and proprieties of life, but on the contrary, threatened them and that therefore he must guard himself against these threats. Something worse happens and then begins to mar his easy, pleasant and decorous life. He suffers the chronic illness which makes his condition became worse gradually. Since he got an incurable illness that has tortured him biologically and psychologically, Ivan feels anxious. He feels anxious because he seems that he is not ready in facing death and also he feels anxious that his illness will mar his easy, pleasant and decorous life. As the time goes by, and the illness becomes worse more than before, automatically Ivan cannot live his life like he used to live, easy, pleasant and decorous. Peterman describes in the symptoms of self-deceiver that A part of the explanation for A's believing that P is that A desires that P (Spiegel, 1999 : 56). If it is used to analyze Ivan's case, the A stands for Ivan as the self-deceiver and P is Ivan's belief that his illness is just a small thing. Ivan believes it because he desires it to be. Ivan believes that his illness is just a small thing that it is actually not a chronic diseases because he indeed desires everything is well. Then his desires lead him to keep believing that his illness is just nothing, just a small thing. he does not want his illness will destroy what he has believed about his life that it should be run in accordance with what he believed : easy, pleasant and decorous. REVEALATION OF IVAN'S SELF-DECEPTION GIVES RAISE TO HIS HIS HYPOCRISY There is also another term that almost has the same meaning as self-deception which is hypocrisy. Based on the online dictionary, hypocrisy is "the condition of a person pretending to be something he is not, especially in the area of morals or religion; a false presentation of belief or feeling" (http://www.thefreedictionary.com/hypocrisy). Indeed, hypocrisy is very close to self-deception but it may affect one else rather that just between his/ her own self. Self-deception and hypocrisy are two terms which are cannot be separated. It is because at least in some forms, hypocrisy is rooted in self-deceit. Self-deception is also called as internal hypocrisy. Self-deception is deceiving themselves to believe something they know that it is false (Spiegel, 1999 : 33). If the self-deceptive belief results action, behavior, language or something else which lead them to deceive others rather than their own selves, it can be said that their self-deception give raise to their hypocrisy. It has been analyzed that Ivan experiences self-deception in his life, but unfortunately his self-deception give raise to his hypocrisy. Ivan does not only deceive himself in the matter of facing his illness. His self-deceptive belief results action, language and behavior which lead him to deceive others rather than his own self. Ivan's self-deception give raise three kinds of hypocrisy, they are hypocrisy of pretense, hypocrisy of blame, and hypocrisy of inconsistency. HYPOCRISY OF PRETENSE Ivan experiences hypocrisy of pretense in himself. It happened when he had to struggle with the illness. As explained in the previous analysis of self-deception, he has a belief in himself that his illness is just a small thing. Ivan believes that his illness is just a small thing, that it is actually not a chronic disease. It is because he indeed desires everything is well. Then his desires lead him to keep believing that his illness is just nothing, just a small thing. he does not want his illness will destroy what he has believed about his life that it should be run in accordance with what he believed : easy, pleasant and decorous. He realizes that his illness will destroy his faith about life. Then he forces himself to think that he is getting better. But then it appears the internal conflict in his heart, because his belief contradicts with the fact that his illness is a chronic disease. He knows that he is dying, but he is unable to grasp the full implications of his mortality. He sees that he is dying, and he is in a constant state of despair. In his heart of hearts he knows he is dying, and it is not simply that he could not get used the idea that he could not grasp it, could not possibly grasp it. He hides his real condition by pretending though his words that "the appendix is getting better". But then the painful feeling of his illness follows his words. By doing so, everyone especially his wife in this case, will consider that indeed he is in a good condition because he say to her that "the appendix is getting better". It occurs to a hypocrites, they will act through their action and language by their self-conciously that this action or this utterance is false. It is done to hide the actual case. That occurred in Ivan's case, when his friend and his wife or everyone in his environment considers that Ivan illness is just a small thing, Ivan success becoming hypocrite. A hypocrite takes an action to deliver a purpose that is not the real goal. They tend to hide the real goal with actions which they are doing. So it conveys through his actions, others will accept that the goal is not their real goal. They made their action as a mask to hide the true purpose (Spiegel, 1999 :20). From the quotation above, Ivan uses "cheerfully" action as a mask to hide his condition, so it leads the other goal which is his wife will assume that his condition is good. It is called that Ivan's pretense will raise another perception in his wife's perspective, rather than the actual case that Ivan never forget about the pain which is caused by his illness. He pretends and hides his real condition to everyone, so then it leads the thought of everyone that Ivan is in a good condition. Everyone think that Ivan is just suffers simply disease, not a chronic disease. The only thing that Ivan need is simply following the doctor's treatment and taking his medicine regularly. By doing so, Ivan will get better again as he used to be before he got the illness. Others will be difficult to understand what he was hiding. It is because the hypocrite will continue to provide the signs, through actions to cover up the truth (Spiegel, 1999 : 23). The quotation above shows that how everyone does not know about the real condition of Ivan. It is because Ivan always hides it by acting like he is not suffering the chronic illness. HYPOCRISY OF BLAME Ivan's self-deception give raise to his hypocrisy of pretense because in the matter of hiding his condition, Ivan does not only experience hypocrisy of pretense, but also hypocrisy of blame. When everything goes but it is not in accordance with what he wants, he blames his wife. He also blames his wife's attitude that it seems like his wife does not notice him. Ivan's attitude in hiding his condition causes his wife's attitude towards his illness. Ivan thinks that his wife seems not notice and will not understand about his condition. It is described clearly by the statement above, that his wife's attitude is actually his own fault. But Ivan seems that he is blaming his wife because of her attitude. In this case, his wife's attitude toward him happens as a result of his own deception. As it has been described in the previous analysis about hypocrisy of pretense, that Ivan hides his real condition by pretending through his "cheerful" action, then it leads to his wife's perspective, she assumes that indeed Ivan is in good condition. By thinking that way, automatically she also will not too worry with his condition. So then his attitude in blaming his wife can be called as his hypocrisy of blame, which is rooted by his own deception. Ivan hides the doctor's diagnose about his illness from everyone even his wife. Ivan seems blame everyone's attitude toward him that they seem annoyed and do not want understand about his condition. He does not realize that the environment's attitude toward his illness is a result of his hypocritical behavior which he pretends as he is not suffering chronic disease. Then it automatically leads the thought that he is indeed in a good condition, so then everyone will notice him like a person who is in good condition and will not give more attention like the attention to person who is suffering chronic disease. Ivan hates his wife who is actually always giving him attention but he himself always rejects it. The only one to blame is actually Ivan himself, it was because he pretends and hides the actual condition. The second is because he always refused any attention that is given by his wife. When someone is always giving attention, but the attention she gives was rejected then she will feel bored to continue giving attention to the same person. Likewise with Ivan's wife, who wants to give him more attention even by every simple way, but Ivan always refused and thought that his wife would not understand his real condition. Actually it is Ivan's mistake because he does not want show the doctor's diagnosis to everyone, including his wife. When his wife tries to ask about the doctor's diagnosis he lies and hides it by telling that everything is fine. With all his mistakes, he blames his wife. He does not realize that actually the only one to blame is his own self which is cause by his own behavior, not the mistakes of other people even his wife. Finding Ivan's condition even worse, however, his wife chooses to tell Ivan to take his medicine rather than make the announcement. Ivan looks at his wife with extreme animosity and tells her to let him die in peace. Ivan greets the doctor with the same hostility, declaring that the doctor can do nothing for him. The doctor admits to his wife that Ivan's case is very serious, and that he can only administer drugs to ease the pain. Yet more than his physical sufferings, Ivan's mental sufferings cause him the greatest torture. One night Ivan begins to doubt whether he has lived his life correctly. It occurs to him that his official life, the arrangement of his family, and all his social interests are actually false. He wants to defend his life path, but finds that there is nothing to defend. Realizing that the only truth in his life was when he attempted to struggle against the expectations and values of high society, Ivan realizes that his life "was not real at all, but a terrible and huge deception which had hidden both life and death." Seeing the footman, his wife, his daughter, and all the other people he comes across in his daily routine confirms to Ivan the truth of his realization. This consciousness increases his suffering "tenfold." For the first time, Ivan recognizes the hypocrisy and artificiality of his life. He calls into question the values that he has lived by, and he honestly entertains the conclusion that the way he lived has obscured both life and death. A proper view of life, Ivan now understands, entails an acknowledgment of the inevitability of death, as well as an appreciation of the true joys of life. The two go hand in hand. By accepting unpleasantness as a fact of life, one can derive full benefit from life's joys. Ivan's realization has affected a shift in the focal point and intensity of his spiritual suffering. Ivan no longer feels obliged to take part in the pretense around him. He confronts both his wife and the doctor with the truth of his condition. Now, however, Ivan's spiritual pain is caused by the possibility that his whole life has been in error. Yet despite Ivan's new knowledge, Ivan still does not wholly relinquish the hope that his life was lived rightly. Even though he is now keenly aware of the spiritual component of life, he is not yet ready to fully admit the error of his life. In a sense, he knows it, but does not acknowledge it. In this manner, Tolstoy paves the way for the resolution of the life and death of Ivan Ilych. HYPOCRISY OF INCONSISTENCY Ivan's attempts to deal with the disruption caused by his illness are also revealing. By following the doctor's orders in a scrupulous and exact fashion, he not only takes up the position that his illness is purely physiological, but he also demonstrates his belief that life is well regulated and predictable. With his wife's pregnancy, Ivan managed to adopt a perspective that ignored the disagreeable aspects of her behavior. And when the proper channels of complaint failed to gain Ivan notice when he was passed over for promotion, a sudden and miraculous reorganization of the government landed him a better position. Yet unlike the previous incursions of unseemliness and unpredictability into his life, Ivan's illness resists such decorum restoring measures. When meticulous attention to the doctor's instructions fails to help, Ivan tries to force himself to think that he is better. But even self-deception is unsuccessful when problems with his wife, difficulty at work, or bad cards at bridge make him conscious of his disease. The fact that life's unpleasantness causes the pain that Ivan experiences is a key to Ivan's condition. If Ivan's condition is not physiological, but is truly caused by a misperception of the nature of life, i.e., if Ivan's illness stems from his belief that life is always proper, formal, decorous, and neat, then any signs to the contrary would serve to aggravate his symptoms. A close look at Ivan's night of bridge seems to point to the same conclusion. Ivan enjoys bridge because it mirrors his perception of reality. Bridge, in a sense, is a metaphor for Ivan's ideal of a proper life. Thus, when Ivan realizes that his excitement at making a grand slam (the best possible bridge hand) is ridiculous in light of his present condition, bridge seems to lose all its appeal. Ivan's illness makes him conscious of the fact that bridge does not reflect the true nature of life. Missing a grand slam, as Ivan does when he misplays his hand, is really a trivial occurrence. Ivan simply does not care. And the reason that "it is dreadful to realize" why he does not care is because that realization implies the destruction of his worldview. Although Ivan has not yet completely relinquished his view of life as neat and predictable, his illness is gradually making him aware that a world and a reality exist outside of the one he occupies. He begins to deal with himself that he should stop being too aware of his condition as the impact of his illness, the only thing he should do is just going to one doctor and follow the instruction in order to get better. Ivan believes and hopes when he follows the instruction and takes the medicine regularly, his condition will get better. But then his wife tells to the doctor how Ivan does not follow the doctor's instruction by not taking his medicine. Then it clearly described that Ivan becomes inconsistence, because his action is not accordance with what has been said by him. Two more weeks pass by, and Ivan's physiological condition degenerates further. One morning Praskovya enters Ivan's room to tell him that their daughter's suitor has formally proposed. Finding Ivan's condition even worse, however, she chooses to tell Ivan to take his medicine rather than make the announcement. Ivan looks at his wife with extreme animosity and tells her to let him die in peace.Ivan does not want follow his wife's demand, he did not take the medicine even his condition has become more serious and worse. Ivan greets the doctor with the same hostility, declaring that the doctor can do nothing for him. The doctor admits to Praskovya that Ivan's case is very serious, and that he can only administer drugs to ease the pain. His wife tells that Ivan does not take the medicine and does not follow the doctor's instruction. The only thing he does is just lying in his bed while his legs up, because he feels better by doing so. Ivan does not consistence with what he has been told and promised that in the previous he said that he will follow the doctor's instruction and take his medicine regularly, but in fact he does not do it. It indicates that what Ivan is not in accordance with what he has told that it can be said as hypocrisy of inconsistency. As Judith Sklar regards about hypocrisy of inconsistency is that "the distance between assertion and performance" (Spiegel, 1999 : 31). Where it can be described that what happen to Ivan is hypocrisy of inconsistency, does as Ivan said, not as Ivan does. CONCLUSION Based on the whole analysis of the study in chapter 3, there are several conclusions in line with the statement of the problem. Based on the definition of self-deception which has been explained by Barnes that self-deception involves just one person, that person does not only become deceiver but also deceived. The deceivers are getting themselves to believe something that they know or truly believe is false. It occurs to the main character Ivan in The Death of Ivan Ilych. The central drama of the story is Ivan's struggle with illness and death, and Tolstoy gives us quite the setup. He tells us Ivan's whole life story up to the point when he becomes sick. The writer gets to know Ivan, his habits and desires, his family and friends, and his circumstances. Ivan experiences self-deception in his life as a result of his unreadiness in accepting the truth that he is facing death. Barnes argues that the self-deceptive belief functions to reduce anxiety. It also occurs to Ivan that he feels afraid in facing his illness. He seems aware even anxious that the illness will disturb his pleasure of life. That is why he uses self-deception to reduce his anxiety about not fulfilling of his pleasure of life and the anxious because of his unreadiness in facing death. Furthermore, Ivan's self-deception gives rise to his hypocrisy. Self-deception is deceiving themselves to believe something they know it is false, if this self-deceptive believe result action, language, behaviour or something else which lead them to deceive others rather than their own selves, it can be said that his self-deception give raise to his hypocrisy. In Ivan's case, his self-deception results action, language, behaviour and something else which lead him to deceive others rather than his own self. So it can be analyzed that Ivan's self-deception gives rise to his hypocrisy. Ivan's self-deception gives rise to three kinds of his hypocritical behaviours those are hypocrisy of pretense, hypocrisy of blame and hypocrisy of inconsistency. His hypocrisy of pretense appears to hide his real condition from people around him. Besides hypocrisy of pretense, Ivan's self-deception also gives raise to his hypocrisy of blame. Ivan blames his environment's attitude toward his condition that they tend does not pay more attention to his condition. Actually it is his own mistake that he hides his real condition which leads the attitude of everyone that they will not give him more attention. Ivan blames the other person which actually the only person to blame is his own self. Lastly, Ivan also experiences hypocrisy of inconsistency. It occurs because he does not take his medicine regularly. Whereas he has promised that he will allow the doctor's instruction by taking his medicine and does not eat food which is forbidden by the doctor. It indicates that what Ivan does is not in accordance with what he has said. All hypocritical behaviours performed by Ivan are rooted by his self-deception. Basically self-deception is root of hypocrisy. When someone experiences self-deception, she/he has possibility to be hypocrite. But in the end story of Ivan, Ivan realizes that he has actually been traveling opposite his intended direction. Moving up in social esteem has not led to joy, fulfillment and life, but to misery, emptiness and death. Blinded by the values of high society, he has been traveling in the wrong direction on the road of life. After Ivan's climactic realization, his waking life is defined by one thing, suffering, and lots of it. But he has at least finally stumbled on the thing he needs to recognize: his life was wrong. when Ivan realizes his error and comes to a fuller understanding of the nature of life, he is reborn spiritually and experiences extreme joy. REFERENCES Barnes, Annette. 1997. Seeing Through Self-Deception. Cambridge : Cambridge University Press. Coon, Dennis. 1992. Introduction to Psychology : Exploration and application (6th Edition). St Paul : West Publishing Company. Jabrohim. 2001. Metodologi Penelitian Sastra. Yogyakarta : PT hanindita Graha Widia. Mele, Alfred R. 1987. Irrationality. Oxford : Oxford University Press. Sklare, Arnold B. 1965. The Art of the Novella. New York : The Macmillan Company. Solfer, Bela Szabados & Edon. 2004. Hypocrisy : Ethical Investigation. Canada : Broadview press, Ltd. Spiegel, James S. 1999. Hypocrisy : Moral Fraud and Other Vices. United States of America : Baker Books. Tolstoy, leo. 1960. The Death of Ivan Ilych and Other Stories. London : The New American library of World Literature, Inc. Waluyo, Herman. 2002. Apresiasi dan Pengajaran Sastra. Surakarta : Sebelas Maret University Press. Wellek, Rene & Austin Warren. 1949. Theory of Literature. New York: Harcourt, Brace and Company.

Not Available ; The land resource inventory of Yaadahalli-2 Microwatershed was conducted using village cadastral maps and IRS satellite imagery on 1:7920 scale. The false colour composites of IRS imagery were interpreted for physiography and the physiographic delineations were used as base for mapping soils. The soils were studied in several transects and a soil map was prepared with phases of soil series as mapping units. Random checks were made all over the area outside the transects to confirm and validate the soil map unit boundaries. The soil map shows the geographic distribution and extent, characteristics, classification, behavior and use potentials of the soils in the microwatershed. The present study covers an area of 662 ha in Yadgir taluk & district, Karnataka. The climate is semiarid and categorized as drought-prone with an average annual rainfall of 866 mm, of which about 652 mm is received during south-west monsoon, 138 mm during north-east and the remaining 76 mm during the rest of the year. An area of 597 ha (90%) in the microwatershed is covered by soils, 7 ha (1%) by rock outcrops and 58 ha (9%) by others (habitation and water body). The salient findings from the land resource inventory are summarized briefly below.  The soils belong to 11 soil series and 21 soil phases (management units) and 4 land management units.  The length of crop growing period is about 120-150 days starting from 1st week of June to 4th week of October.  From the master soil map, several interpretative and thematic maps like land capability, soil depth, surface soil texture, soil gravelliness, available water capacity, soil slope and soil erosion were generated.  Soil fertility status maps for macro and micronutrients were generated based on the surface soil samples collected at every 320 m grid interval.  Land suitability for growing 29 major agricultural and horticultural crops was assessed and maps showing the degree of suitability along with constraints were generated.  Entire area in the microwatershed is suitable for agriculture.  About 32 per cent area of the microwatershed has soils that are very deep (>150 cm), 28 per cent soils are deep (100 to 150 cm), 20 per cent soils are moderately deep (75-100 cm), 2 per cent soils are moderately shallow (50-75 cm) and 8 per cent soils are shallow (25-50 cm).  About 22 per cent area in the microwatershed has sandy soils, 49 per cent loamy soils and 19 per cent clayey soils at the surface.  About 86 per cent area of the microwatershed has non gravelly (200 mm/m) in available water capacity.  An area of about 6 per cent is nearly level (0-1%) and 84 per cent area in the microwatershed has very gently sloping (1-3%) lands.  An area of about 6 per cent is slightly eroded (e1) and 84 per cent is moderately (e2) eroded in the microwatershed.  An area of about 2 per cent is slightly acid (pH 6.0-6.5), 44 per cent is neutral (pH 6.5-7.3), 22 per cent is slightly alkaline (pH 7.3-7.8), 20 per cent is moderately alkaline (pH 7.8-8.4) and 2 per cent is strongly alkaline (pH 8.4-9.0) in reaction.  The Electrical Conductivity (EC) of the soils in the entire area of the microwatershed is 0.75%) in organic carbon.  About 62 per cent area is medium (23-57 kg/ha) and 28 per cent area is high (>57 kg/ha) in available phosphorus.  About 88 per cent is medium (145-337 kg/ha) and 2 per cent is high (>337 kg/ha) in available potassium.  Available sulphur is low (<10 ppm) in an area of about 75 per cent and 15 per cent of the soils are medium (10-20 ppm) in the microwatershed.  Available boron is low (<0.5 ppm) in an area of about 74 per cent and medium (0.5-1.0 ppm) in an area of 16 per cent area of the microwatershed.  Available iron is sufficient in all the soils of the microwatershed.  Available manganese is sufficient in all the soils of the microwatershed.  Available copper is sufficient in all the soils of the microwatershed.  Available zinc is deficient (<0.6 ppm) in all the soils of the microwatershed.  The land suitability for 29 major agricultural and horticultural crops grown in the microwatershed was assessed and the areas that are highly suitable (S1) and moderately suitable (S2) are given below. It is however to be noted that a given soil may be suitable for various crops but what specific crop to be grown may be decided by the farmer looking to his capacity to invest on various inputs, marketing infrastructure, market price and finally the demand and supply position. Land suitability for various crops in the Microwatershed Crop Suitability Area in ha (%) Crop Suitability Area in ha (%) Highly suitable (S1) Moderately suitable (S2) Highly suitable (S1) Moderately suitable (S2) Sorghum 455(69) 87(13) Guava - 130(20) Maize 58(9) 433(65) Sapota - 131(20) Bajra 109(16) 433(65) Pomegranate - 528(80) Groundnut - 138(21) Musambi 389(59) 139(21) Sunflower 389(59) 139(21) Lime 389(59) 139(21) Redgram - 528(80) Amla 66(10) 475(72) Bengal gram 397(60) 81(12) Cashew - 66(10) Cotton 389(59) 88(13) Jackfruit - 131(20) Chilli - 542(82) Jamun - 397(60) Tomato 58(9) 401(60) Custard apple 476(72) 65(10) Brinjal 120(18) 421(64) Tamarind - 397(60) Onion 161(24) 101(16) Mulberry - 131(20) Bhendi 299(45) 242(37) Marigold - 542(82) Drumstick - 528(80) Chrysanthemum - 542(82) Mango - 46(7)  Apart from the individual crop suitability, a proposed crop plan has been prepared for the identified LMUs by considering only the highly and moderately suitable lands for different crops and cropping systems with food, fodder, fibre and other horticulture crops.  Maintaining soil-health is vital for crop production and conserve soil and land resource base for maintaining ecological balance and to mitigate climate change. For this, several ameliorative measures have been suggested for these problematic soils like saline/alkali, highly eroded, sandy soils etc.,  Soil and water conservation treatment plan has been prepared that would help in identifying the sites to be treated and also the type of structures required.  As part of the greening programme, several tree species have been suggested to be planted in marginal and submarginal lands, field bunds and also in the hillocks, mounds and ridges. This would help in not only supplementing the farm income but also provide fodder and fuel and generate lot of biomass which would help in maintaining an ecological balance and also contribute to mitigating the climate change. FINDINGS OF THE SOCIO-ECONOMIC SURVEY  The survey was conducted in Yaadahalli-2 is located at North latitude 160 49' 50.825" and 160 48' 22.582" and East longitude 770 10' 36.282'' and 770 8' 22.441" covering an area of about 661.39 ha coming underYaddalli, Bandhalli and Honagera villages of Yadagiri taluk.  Socio-economic analysis of Yaadahalli-2 micro watersheds of Hattikuni subwatershed, Yadgiri taluk & District indicated that, out of the total sample of 36 farmers were sampled in Yaadahalli-2 micro-watershed among households surveyed 19 (52.78%) were marginal, 6 (16.67%) were small and 5 (13.89 %) were semi medium farmers. 6 landless farmers were also interviewed for the survey.  The population characteristics of households indicated that, there were 127 (55.70%) men and 101 (44.30 %) were women. The average population of landless was 6.7, marginal farmers were 6.5, semi medium farmers were 5.7 and medium farmers were 6.  Majority of the respondents (56.14%) were in the age group of 16-35 years.  Education level of the sample households indicated that, there were 74.12 per cent illiterates, 25.44 per cent pre university education and 2.63 per cent attained graduation.  About, 77.78 per cent of household heads practicing agriculture and 2.78 per cent of the household heads were engaged as agricultural labourers.  Agriculture was the major occupation for 60.09 per cent of the household members.  In the study area, 52.78 per cent of the households possess katcha house and 33.33 per cent possess pucca house.  The durable assets owned by the households showed that, 61.11 per cent possess TV, 2.78 per cent possess mixer grinder, 94.44 per cent possess mobile phones and 33.33 per cent possess motor cycles.  Farm implements owned by the households indicated that, 22.22 per cent of the households possess plough, 5.56 per cent possess tractor, 5.56 per cent possess bullock cart and 13.89 per cent possess sprayer.  Regarding livestock possession by the households, 8.33 per cent possess local cow and 2.78 per cent possess buffalo.  The average labour availability in the study area showed that, own labour men available in the micro watershed was 1.89, women available in the micro watershed was 1.69, hired labour (men) available was 7.83 and hired labour (women) available was 5.97.  Further, 19.44 per cent of the households opined that hired labour was inadequate during the agricultural season. 2  In the study area, about 2.63 per cent of the respondents migrated from the micro watershed in search of jobs with an average distance of 1150.00 kms for about 12.00 months.  Out of the total land holding of the sample respondents 65.61 per cent (24.20 ha) of the area is under dry condition and the remaining 30.71 per cent area is irrigated land.  There were 9.00 live bore wells and 9.00 dry bore wells among the sampled households.  Bore well was the major source of irrigation for 25.00 per cent of the households.  The major crops grown by sample farmers are Red gram, Cotton, Groundnut, Paddy and Green gram and cropping intensity was recorded as 107.16 per cent.  Out of the sample households 77.78 percent possessed bank account and 47.22 per cent of them have savings in the account.  About 38.89 per cent of the respondents borrowed credit from various sources.  Among the credit borrowed by households, 14.29 per cent have borrowed loan from commercial banks and 64.29 per cent from co-operative/Grameena bank.  Majority of the respondents (100.00%) have borrowed loan for agriculture purpose.  Regarding the opinion on institutional sources of credit, 92.31 per cent of the households opined that credit helped to perform timely agricultural operations.  The per hectare cost of cultivation for Red gram, Cotton, Groundnut, Paddy and Green gram was Rs.50570.78 , 33213.31, 61554.52, 57120.33, and 40238.12 with benefit cost ratio of 1:1.03, 1: 2.90, 1: 2.30, 1: 1.40, and 1:1.50, respectively.  Further, 30.56 per cent of the households opined that dry fodder was adequate.  The average annual gross income of the farmers was Rs. 230574.94 in microwatershed, of which Rs. 62213.89 comes from agriculture.  Sampled households have grown 14 horticulture trees and 44 forestry trees together in the fields and back yards.  Households have an average investment capacity of Rs. 15694.44 for land development and Rs. 27083.33 for irrigation facility.  Source of funds for additional investment is concerned, 2.78 per cent depends on own funds and 11.11 per cent depends on bank loan for land development activities.  Regarding marketing channels, 61.11 per cent of the households have sold agricultural produce to the local/village merchants, while, 25.00 per cent have sold in regulated markets.  Further, 80.56 per cent of the households have used tractor for the transport of agriculture commodity. 3  Majority of the farmers (55.56%) have experienced soil and water erosion problems in the watershed and 77.78 per cent of the households were interested towards soil testing.  Fire was the major source of fuel for domestic use for 83.33 per cent of the households and 16.67 per cent households has LPG connection.  Piped supply was the major source for drinking water for 83.33 per cent of the households.  Electricity was the major source of light for 100.00 per cent of the households.  In the study area, 41.67 per cent of the households possess toilet facility.  Regarding possession of PDS card, 91.67 per cent of the households possessed BPL card and 8.33 per cent of the household's possessed APL card.  Households opined that, the requirement of cereals (83.33%), pulses (88.89%) and oilseeds (52.78%) are adequate for consumption.  Farming constraints experienced by households in the micro watersheds were lower fertility status of the soil was the constraint experienced by (63.89 %) per cent of the households, wild animal menace on farm field (47.22%), frequent incidence of pest and diseases (77.78%), inadequacy of irrigation water (58.33%), high cost of fertilizers and plant protection chemicals (77.78%), high rate of interest on credit (77.78%), low price for the agricultural commodities (77.78 %), lack of marketing facilities in the area (63.89%), inadequate extension services (27.78 %) and lack of transport for safe transport of the agricultural produce to the market (72.22%). ; Watershed Development Department, Government of Karnataka (World Bank Funded) Sujala –III Project

Issue 61.2 of the Review for Religious, 2002. ; Examen .Living with God Growing Older Religious Eife Perspectives MARCH APRIL 2002 VOLUME 61 NUMBER 2 Review for Relig4ous helps people respond and be faithful ~ to God's universal call to holiness by making available ~to them the spiritual legacies that flow from the charisms of CathOlic consecratea life. Review for Religious (ISSN 0034-639X) is published bimonthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: review@slu.edu ¯ Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP Mount St. Mary's Seminary; Emmitsburg, Maryland 21727 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2002 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written applicatign to the Editor, Review for Religious. L VING OUR CATHOLIC LEGACIES Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming SJ Clare Boehmer ASC Philip C. Fischer SJ Elizabeth McDonough OP Mary Afin Foppe Tracy Gramm Judy Sharp ~Adarmiaens G~.nadu dJoinan S. CFelling Sr. Raymond Marie Gerard FSP Eugene Hensell OSB Ernest E. Larkin OCarm Bishop Carlos'A. Sevilla SJ Miriam D. Ukeritis CsJ MARCH APRIL 2002 VOLUME 61 NUMBER 2 contents 118 feature Examen: Persons in Relationships Joseph A. Tetlow sJ provides new insights by focusing examen on our many personal relationships in daily life. 129 137 living with God No Rapine in the Holocaust: Eremitical Life Today Karen Karper Fredette surveys some of the different forms eremitical life has taken in a fresh flowering in church life today. Metaphysical Self in Other Mystical Traditions James J. Magee defines metaphysical self as one's self residing in God and God residing in it and then examines this term as it appears in Christian, Buddhist, Hindu, Jewish, and Muslim (Sufl) mysticism. 146 growing older Aging: Spiritually Present to the Burning Bush Geraldine M. Wodarczyk CSFN reflectively enters us into her six-year experience of living among her own congregation's aging and prayerful sisters. Review for Religious 166 Coping with Repetition: A Spirituality for Ministering to the Elderly Helen Jean Novy HM proposes some spiritual considerations to guide our responses to the repetitiousness of sick/elderly people. 169 religious ~i~e perspectives Medaille's "Means" and Religious Life's Renewal Joan Wagner ssJ focuses on six "means" derived from Father Medaille's writings that nourish religious community life. 183 The Decline of Religious Life: A Success Story Michael Dominic W. Ledoux OFM asks whether the next task for religious congregations is to let go of our hold on institutions and ministries and allow them to find a charism based upon their own stories and histories rather than being too strongly attached to religious communal stories. " 191 Membership and Leadership: An Organic Whole Beatrice M. Eichten OSF sketches out the patterns of interworking between leaders and members that enhance effective leadership in community life. flepar men s 116 Prisms 202 Canonical Counsel: Exclaustration: Further Considerations 211 Book Reviews March-April 2002 115 prisms Jesus' transfiguration was a favorite passage of the Jesuit paleontologist Pierre Teilhard de Chardin. With his own description of evo-lution progressing by crossing thresholds, he found the transfigured Jesus giving promise of crossing the threshold from being Jesus a marginal Jew to being the risen Christ Pantocrator. Whatever our response to evolutionary theory, the crossing of thresholds gives insight into words and images used to describe the mysteries of our Catholic faith. We seem to be unaware that in faith we have crossed a .threshold between commonsense language and language bursting with faith realities. For exam-ple, our scripture and prayer language in the Lenten and Easter seasons describes redemption as our being purchased at a price. Sometimes this has led to the preaching and imaging of God paying off the devil by Jesus' passion and death. So we--the human race-- were bought at the cost of Jesus' death in order to release us from the grip of the evil one. At other times, it seems that our language has seen God as being appeased or satisfied by the pain and suffering and blood shed by his Son. And we have wondered: What kind of God is this? The New Testament writers built upon the imagery of the Hebrew Scriptures and presumed a poetic under-standing of the religious world. Following Scripture and inspired by their own culture and times, theolo-gians, artists, and spiritual writers over the centuries have all contributed, with mixed results, to various ways of understanding and celebrating the central mystery of our salvation/redemption. In the United States, with R~view for Reli~o~s our sometimes sanitized religious worship removing us from devotional or emotional involvement, we still tend to slip back to a rather morbid focusing on physical pain and the shedding of blood in Lenten prayer and especially in the Holy Week triduum. Perhaps we find ourselves praying with an unhealthy fixation on pain and suffering as the way to God. We need to acknowledge that Holy Thursday has more than just a chronological precedence to Good Friday. The Eucharist is key to a solidly Christian approach to the Passion and Cross, one that is psychologically and spiritually sound and healthy. As St. Ignatius Loyola points out, Jesus' institution of the Eucharist is "the greatest mark of his love." We may be surprised that it is not Jesus' passion and death that help us to understand the Eucharist, but it is the other way around. The Eucharist shows us that Jesus holds nothing back from us in his love. He gives all that he is, sacramentally, to be the food and drink of our life, a life in the same bloodline as God. The word redeemer from its Hebrew derivation points to one taking on the obligations of blood or familial relationship. In itself redeemer does not imply pain or suffering. In the Hebrew Scriptures redeemer describes God in this familial relation to his chosen people. In Jesus we see God fulfilling the redemption of all peoples. By instituting the Eucharist, Jesus intends that the sacramental "nowness" of a blood relationship--the reality of our being adopted as God's sons and daughters--is to be celebrated in our daily living. We have the saying that "love costs." On Holy Thursday Jesus is showing sacramentally that he pays whatever it costs. That is how much he loves us and loves his Father. All our scrip-tural words about payment--ransoming us with his blood, pur-chasing us for a price, and so on--are images, sometimes confusingly used, looking towards the heartfelt truth that "love costs." But God is not paying off anyone. Jesus is not buying us back from the devil. It is the reality that "love costs." Jesus shows us the face of the God who does not count the cost to show his love. The Eucharist is our key to all the events of the Passion and Death. The key presents itself to us every time we look at the crucifix, every time we come forward for Communion. We are invited to cross a faith threshold, thereby experiencing anew God as Love and our identity as beloved. David L. Fleming SJ II7 March-April 2002 JOSEPH A. TETLOW feature Examen: Persons in Relationships You are likely to take account of your relationships with others whe'never you make the examen that St. Ignatius Loyola recommends. But why? Deep down in our own hearts, is there not plenty for God and me to do, without distractions from all sides? Actually, no, and for good reasons. The first reason comes from revelation. The human person is created in the likeness of a God who is One only and also Three Persons. This impenetra-ble mystery reveals to us that each of the Persons has identity only in and through the relations among the Three. It is in that likeness that your own "person" is modeled: you are a person only in your relationships. You will always be your mother's child and your father's offspring, always your siblings' brother or sis-ter. Moreover, it is in and through those relationships and others--teachers, neighbors, friends, even ene-mies- that you have become the person you are. To tell who Jesus of Nazareth is, Matthew begins with a genealogy. After telling about incarnation and birth, he goes right to Jesus' relationship with John the Baptist. Joseph A. Tedow SJ last wrote for us in September-October 1998. His address is Secretariate for Ignatian Spirituality; C.P. 6139; 00195 Roma Prati; Italy. Review for Religious Here is the second reason, closer to the everyday, for doing this exercise. You are always relating to your family, where per-sonhood (self) takes early shape and within which you continue to develop throughout life. You work with others, creating another set of day-to-day relationships. You may belong to a religious community, requiring you to develop a subtle lifelong set of relationships with persons whom God has chosen for you. You may belong to an apostolic team--parish, school, center, hospital, program--which requires cooper-ation and planning. All of these relation-ships require attention and prayer, since "we are all parts of one another" and together we make up the Body of Christ (Rm 12:5). As a very practical matter, this exercise might be a regular part of the prayer of those who work in apostolic partnerships. These are not simple in the church today, and a lot of "personality conflicts" disguise rather dis-orderly emotions and affects. Moreover, a lot of apostolic planning and community planning gets scuttled because of unre-flected- upon personal relationships. Teams and communities commonly blame "the process" for failed planning, when the actual problem is the relationships among the members. This examen, besides helping you know whom to thank God for, helps reveal and even heal such dysfunctional relationships. There are reasons why everyone would benefit from this special exercise. Every life today is plagued in some measure by individualism and alienation. One consequence affects the examen. Even when examining how you are getting along with others, you tend to focus on your own part in the relationship-- "How am I doing?"mand less on the other or on the relation-ship itself. This exercise challenges that focus on the self. It draws you to appreciate, for the right reasons, the people whom God has put into your life. "Each of us should think of our neighbors and help them to become stronger Christians" (see Rm 15:2). You enact individualism by thinking about yourself in isolation rather than in relationships with others. This examen asks you to look directly at the others in your life and the relationships that hold you together in Christ. Every life today is plagued in some measure by individualism and alienation. 119 March-April 2002 Tetlow * Examen Your relationships are where, and the deepest reason why, you exercise the virtues of prudence, justice, fortitude, and tem-perance and a host of others that are needed in order to love the way Jesus loves. Relationships, especially your family and community relationships but also your apostolic and job rela-tionships, are where you give in to sins of pride, covetousness, lust, envy, anger, gluttony, and sloth. If you find this hard to believe, perhaps you really need to do this exercise for a while. Here is the last and ultimate reason to use an examen specif-ically about your relationships: to make sure you are loving the way Jesus loves. Ignatius's Contemplation on Love--the more descriptive title would be "Contemplation to learn to love the way God loves"--begins with two prenotes. The first is that love "ought to manifest itself in deeds rather than in words," and the second is that love consists in constantly sharing, the lover and the beloved giving and receiving in open generosity (SpEx §231). This is how Jesus loves, always in relationship with the Other and the others. This exercise takes you directly to the issue whether you are loving as Jesus loved or are, in actu-ality, doing something else. Practicing the Exercise What is recommended here can be used as a single exercise, in which case it will require a long period of quiet time. It has been used profitably as the material for an eight-day retreat. Once you have gone through it for a while, however, you will know which parts of it to apply on a given day or occasion. You will know that sometimes you need to run through and examine all of your relationships: family, friends, work, community mem-bers, parish council, and so forth. At other times you will want to examine something that has happened, like a disagreement that left you far more unsettled than the matter deserved, or a deci-sion not to phone someone. This exercise will help you to uncover your true purposes, responses, and responsibilities. You can think about one partner or colleague; you can look at one group or committee or team. And so on. (The exercise as it is given here is divided into five sections, following its Ignatian inspiration.) First, taking time to thank God for those whom the Spirit has put into your life. A good way to do this is by making three columns Review for Religious on a sheet of paper. In the first, write some names (parent, sibling, friend, coworker), choosing those who belong to the period you are covering. If you are moving historically through your life, you would begin with parents or grandparents; if you are covering your life situation today, you would name the people with .whom you relate regularly. In the second column, across from each name, write the relationship you have with this person. You might want to add some details beyond a mere title. For instance, to "childhood friend" you might add "first date"; to parent, "died too young"; to colleague, "real partner." This assigning of titles may not be entirely simple. Choosing the appropriate title for a sibling.who is also a lifelong inti-mate friend and a business partner would take some thought--thought precisely about the relationship that you are given and choosing. Then, in the third column, for which you will need plenty of space, describe the relationship you have with this person. How has this person helped shape your self and your life, in the past or more recently? For instance, "rooted me in Christ" about a deeply religious and well-informed parent who established you in your faith. A trust-worthy friend may have told you the truth about yourself and your opinions and decisions, bringing you to know yourself before God. This step will give you grounds for a good deal of thanksgiving. Someone taught you to read and write. Someone showed you how to play your favorite sport. Someone intro-duced you to the Scripture.s. Someone challenged you to for-giveness because he or she not only hurt your feelings but did you harm. Someone may have betrayed you as Judas betrayed your Master. In this examen you probe how you relate to these people, not only how you feel about them, but especially what you have done and are doing in this relationship. In every instance your Creator and Lord is giving you an array of gen-erous gifts, sometimes surprising ones, freely and constantly, gifts for you to be thankful for. There is no gift as great as the gift of a faithful friend or lover who means only good for you. 12I March-April 2002 Tetlow ¯ Examen People know that there is, no gift as great as the gift of a faithful friend or lover who means only "good for you. So here is occasion to name the influences that such persons have had on your values and choices. You may well have adopted a friend's special perspective on the church or on parenting. You may become a member of a solid program because a friend invited you into it. You may have made a life-shaping choice under his or her influence. This point is well worth dwelling on, because through these relationships God is moment by moment creat-ing us as persons. Whom has God put into your life to give it shape? How have they shaped it? How do you relate to them? Here is the core of this exercise. Thanking God for these friends and relations will be incom-plete- and perhaps impossible--unless we consciously approve of how God is even now creating us and those we relate with. If you have an elderly parent who is still clear and keenly interested in your life, that is a great gift. An equally great gift is an elderly parent who depends entirely on you. If you have colleagues who depend on you, that is a gift. So is it when there are colleagues on whom you can depend. And sons or daughters will be their parents' sons or daughters forever, however they may be doing just now. The members of a religious community--real persons--are the living environment of each religious's living, growing, and dying. This exercise asks that you grow conscious of a reality we take so much for granted that we do not think about it at all. How often do you note that the sun rose this morning? How much do you value the water that comes from your tap? We treat our relationships rather like that. They are just there. They do not take thinking about except in special circumstances like an argument or a celebration. But every day each relation is a gift greater than today's sun, and each person given you to love and to be loved by is as indispensable to your thriving as the pure water that you drink without giving it a thought. Prayer Lord Jesus Christ, when you walked this earth you lived a family life with neighbors and friends. When you began to spread the Good News, You gathered around you seventy-two, and twelve, and three, who were precious to you, each in a special way, because Review for Religious the Spirit of Love gave them to you. Never has there been a companion better than you, a colleague more trusting and compassionate, a partner more giving and generous. Help me to know those many, those most special ones whom the Spirit of Love has given me in my life, and, with you, to thank the Father for the gift of them. Amen. Second, asking for attention, insight, and courage. Call on the Holy Spirit to let you pay attention to the others in your life. Ask to feel real interest in others, to get outside yourself and your interior concerns to see the people around you as they are. Ask to pay this attention in the way that God does, who hates nothing he has created and lets rain fall on just and unjust alike. Ask for insight into each person and into your relationship. Some are growing more important in your life, and perhaps some are growing away from you. Ask to know how. Ask the Spirit to let you see what you are looking at, and also to let you hear what you are listening to--from and about those whom the Spirit has given you. Finally, beg for the courage to see clearly and to affirm your connections to others, to feel how they have grown into your life and yourself. How have you reached out to them and perhaps risked something to know and love them? Ask boldness to assert your attachments to others, or your detachment and distanc-ing. Ask to be able to see how another or others are calling you to grow or, alternatively, how another or others are inviting you to be less authentic. Prayer Spirit of the risen Lord, who moved the Holy One to care for friends with his still-wounded hands and pierced heart, make me attentive to my friends even with my fearing toudh and wearing spirit. Open my eyes to see what gifts they really are; open my ears to hear what good they really mean to say. Brace my spirit to feel what they need me to feel. And, as you steeled the heart of Jesus while he lived misunder-stood and then betrayed, brace me now--while I find how I have fared in risking my self--to remain true to who I am ~and to be open in giving and receiving love. Amen. March-April 2002 Tetlow ¯ Examen Third, examining how relationships are doing. To begin with, stay with relationships that are going well. Simply look down the three columns you have written and note the name, relation-ship, and influence, and let yourself be contented in Christ with this love that falls into his pattern of loving. Using the columns is an effective way of examining relationships, but there are other ways. You could begin with the persons most closely related to you by blood and move out through extended family to friends. Or begin with the people you spend most of your daytime with, colleagues, coworkers, and so on. You could begin with superiors and move to those who answer to you. All of these steps could be limited to a smaller set of people if that would be useful at this time. Then come to those relationship that are not going well. Possible failures are sometimes glaring, like anger or blatantly selfish action, and sometimes quite subtle and complex. For every relationship is triune: one person, the relationship, and another person, and all three matter. Honestly and exactingly lay five templates (to be described below) over each conflicted or faltering relationship. As you con-template your relationship with each person under each tem-plate, demand an account of yourself, for failures in relationships show up in many ways and manifest many personality limitations or flaws, or simple sins. For instance, perhaps you find yourself saying negative things about an old friend's character. What has happened in this r~lationship and what is your responsibility for it? What are you doing or failing to do that damages the rela-tionship, or the mission you share with this person (or persons)? These failures or dysfunctions can be variously accounted for. One way is by looking at them under five categories (which I borrow from Roberta Gilbert's Extraordinary Relationships). The categories will help you look clearly and honestly at any fal-tering relationship. They will demand that you take your respon-sibility for what you have done, what you are doing, what you must do, to make this relationship a strong and holy one. The Templates 1. Conflict. You cannot come to agreement with another in some serious matter. You have never got- Review for Religious ten over a rancorous argument. You answer each other with "yes, but." You are losing respect for the person. You question whether you can ever work together again. Any of these suggests a relationship of conflict, which is often a hot relationship. 2. Distancing. You hold each other at arm's length. You have become very polite to each other and a lit-tle standoffish. You rarely talk about anything serious; instead, you chat. You would deal as openly and warmly with a stranger. You would simply rather not have to pay attention to this person anymore. You are uncomfortable around him or her. This is distancing, and, though it seems to suggest that you have no relationship with this person, you have--a special one. 3. Cutting Off. You stay out of each other's way. You do not communicate even when you have to convey some information. You simply do not like this per-son. Your judgment is that this person is harming the family, community, apostolate. You would like to be rid of this person. This is a cutoff, and it is an intense relationship. 4. Excessive Mutual Dependency. You depend on each other, too much or far too much. One of you makes the decisions. One of you needs the emotional support of the other, and the other needs to give it. Others see you as a pair. You are cutting others out of this relationship, emotionally or practically. This is excessive dependency--in a way, too much of a relationship. 5. Triangling. You have an issue with another and, instead of going to the other, take it to a third person. You find yourself saying things about this person, not to him or h~r, but to others. You gossip about this person. You complain about his or her shortcomings to others, never to the person. Alternatively, you passively allow others to tell you things about this person which they ought to be saying to him or her. 6. Could there be another template? You may find a March-April 2002 Tetlow ¯ Examen better term for a ~elationship in your life that is faltering, a term that clarifies for you what you are doing and might do. The Applications When you are on a team with another, you are not free to remain unrelated. The only issue is how you will choose to relate: whether well or badly, creatively or destructively, and, indeed, holily or unholily--all the more, of course, within your own family or among those who have somehow become your friends. Each of the five templates names a relationship--dysfunc-tional, but a relationship. It is crucial to accept that you are related to a person even when you cut him or her off, or are constantly arguing and debating with him or her, or when you are triangling. Humility demands--since it is truth--that you affirm your own contribution to making a relationship bad, or your cooperation in any dysfunctional relationship. Each of your relationships will have its own intensities, its own occasions, its own mixture of the apostolic, social, intel-lectual, affective, and so on. Each lays on you the light yoke of responsibility to accept the relationship as a gift from God, who is giving you freedom and the chance to love as God loves. When you find that one of the templates describes a current relationship, you will have to look into your heart more deeply to find out what is going on. At the same time, you will have to keep aware that the relationship has its own life and tempo, and that there is always "the other" or "the others." Prayer Jesus of Nazareth, my good brother, you worked with many and loved many. You loved aging laborers and the idle rich. You loved holy sisters and disrep-utable women. You worked with tax collectors and scribes. You chose partners who doubted and one who betrayed. You chose them, accounted for your choices to the Father, and stood by your friends to the end. Let me find my way in sureness and in risk, and give me courage to name those I relate to and clarity to know our shared responsibility. Help me to Review for Religious give my account to the Father and to stand by my friends to the end. Amen. Fourth, asking forgiveness for your sins and healing for those you have wounded and for yourself. "Forgive us our trespasses as we forgive those who trespass against us." This is the only condi-tion in the prayer Jesus taught. You cannot overestimate the weight of forgiving others. Yours, after all, is "the ministry of reconciliation," for you are in mission with Jesus Christ. You cannot expect forgiveness and the experience of reconciliation, except to the extent that you have forgiven and become recon-ciled with others. This is no trivial matter, and as good a reason as any to make an examen something like this one. Pray for those whom you have failed, or offended, or hurt. You need to beg the Spirit of Love to make up for your short-comings. Prayer Holy Triune God, in you, giving and taking barely differ since both are done as love. I have taken and not given. I have given what I did not mean to give and not given what I wish I had, so far, so very far, am I from loving as you love. Grant'me to be close to you in this, at least: that I forgive wholeheartedly those who wound me, as Jesus forgave those who wounded him. And then I ask that you forgive me and make up for all that I have left undone. Amen. F~h, choosing to do one thing tomorrow. You are wise to choose a single act to do, a concrete act like making a phone call (some-times the hardest thing you will do that day) or writing a note. Your discernment brings you to see how you can enact your gratitude to God for the people in your life. You take responsi-bility for your part in the relationship, not trying to redeem, but only to help the other and to bring him or her closer to Christ. You may need to focus on one person: to reconcile, to praise or thank, to enjoy being with. You may need to focus on one group of people like your family or community or colleagues. You may need to focus on yourself: to accept that God is making you a unique lover, to accept others' acceptance of you as you are; or, alternatively, y6u may need to address some habit that you see aggravates others or turns them off. Or you may I27 March-~tprll 2002 Tetlow ¯ Examen need to see that you really have entered into in a new relation-ship. Or you may need to get ready for a meeting by spending precious time really preparing for it or praying that you.do well. Finally, you may need to focus on some concrete event that is coming up: an interview, a meeting, a confrontation. Or you may need to focus on some long-term development in a relarionship--unsettling conflict, growing distance, emotional-ities-- so that you can take some concrete action. In all of these focuses, you are trying to keep Jesus' own commandment, "Love one another the way I have loved you." Prayer 0 Lord, reconciler of us to ourselves, the whole world and all rime would barely hold all the acts that love demands of us. I beg you to accept the little act that for this time is what I can and would do to learn to love like you. Amen. Annunciation Holy one, favored one, the Lord is with you. Be it bright angel's word or voices in the dark or cannonball or caress, any manner of invitation is prelude to Yes Holy ones, favored ones, the Lord is with us. Eugene Cartier Review for Religious KAREN KARPER FREDETTE No Rapine in the Holocaust: Eremitical Life Today '~e what you are called to be--a passionate seeker of God through continual prayer that allows 'no rapine in the holocaust,'" declares a woman in her seventies dwelling in a rural hermitage in Massachusetts. She emphasizes the total dedication she deems necessary for her chosen vocation--that of a hermit. This apo-dictic statement is culled from 140 responses to a ques-tionnaire sent to 600 hermits and solitaries. The survey was circulated by an international newsletter for her-mits, "Raven's Bread: Food for Those in Solitude." Replies flowed in from such diverse places as New Zealand, French Canada, the Philippines, Bavaria, Ireland, Mexico, and forty of the fifty United States. This twenty-three percent response rate is con-sidered a phenomenal return on a survey and, of itself, says something significant about eremites. Interviewing a single hermit is a rare event; taking the pulse of large enough numbers to determine trends would be an impossible task if eremites themselves were the aloof, people-hating individuals portrayed in popular literature. This survey reveals, however, that Karen Karper Fredette writes from 18065 Highway 209; Hot Springs, North Carolina 28743. 129 March-April 2002 Fredette * No Rapine in the Holocaust a lifestyle seasoned by hours of solitary prayer produces human beings distinguished by hospitality of spirit and a rare compassion. The essential hiddenness of eremiticat life is achieved by blending into one's surroundings. Recent History of Eremitism Even before Vatican Council II, a movement toward solitude and eremitical living had been noted. An historical but almost forgotten intervention at the council by Bishop Remy de Roo initiated a process that resulted in a new canon (c. 603) being written into the revised'Code of Canon Law that appeared in 1983. Bishop de Roo expressed his con-viction that the renewed vitality of the eremitical calling "indicates a special influence of the Holy Spirit, who inspires initiatives beneficial to the church and the modern world." Additionally, de Roo made the prophetic point that recognition of hermits would correct the impression that the practice of poverty, chastity, and obedience is limited to those living communal religious life. The myriad forms of hermit life reported in the recent survey prove the validity of this forecast. When an ancient vocation is recovered, old modalities often prove inadequate and new styles are fashioned. But can one devise a single expression for a call that transcends definitions of religious groups and flourishes among a devout and' occa-sionally unchurched fringe of society? What demographics, if any, can be assigned to an amorphous and largely hidden sub-culture that owns no common affiliation--nor desires any? In an effort to assess the state of eremitical life in the 21st century, the recent questionnaire invited hermits to draw their own demo-graphics. The results have been illuminating and inspiring. ¯ For some of us, a hermit may be living in the next apartment or down the street. Contrary to the caricature of hermits in their far caves, only three out of 140 reporting solitaries live in the "wilderness." A large number (31 percent) dwell in rural areas, but even more (43 percent) are to be' found in urban or Review for Religious suburban settings. Eight of those responding to the survey have chosen a site in the inner city. The essential hiddenness of eremitical life is achieved by blending into one's surroundings in such a way as,~to pass unnoticed even by one's neighbors. Many hermits abhor being singled out and so avoid any identifying sign of their inner dedication to solitude. Others, however, accepting the value of witnessing to a transcendent Reality in our midst, choose a simple habit and seek a recognized status within the church. Their countercultural stance is not militant, but rather a silent encouragement to others that a dif-ferent life is possible from that preached by an all-pervasive consumer society. When and to Whom Does the Call Come? A woman living in the southeastern United States writes: "I first heard the 'call' when I was four years old. I did not know What it meant--I only knew that it shook me to my founda-tion. I married, bore two children, and became a single mother. In my studies for clinical psychology, I discovered the works of Carl Jung. My inner life began shouting for attention. I listened. I shut down my practice, moved, got the children on their feet, and became a solitary. That was twenty years ago." A woman in the Philippines says, "Friends thought I was a fool to give up a secure full-time teaching position in a univer-sity, which sadly didn't leave me space and energy to pursue contemplative living--the one thing that gave meaning to all the rest." A married hermit living in California says, "I was a Hindu monk for five years, but the community did not support my attraction to hermit life." Ninety-eight women and forty-two men responded to the Raven's Bread survey. One-third of these are in their fifties. One-fourth are in their sixties. Only six persons responding are in their thirties. Further data confirms that most received the eremitic call later in life rather than earlier. Twenty-seven percent of those responding said they entered an eremitic lifestyle in their fifties, and twenty percent in their forties. Only eighteen percent followed the call to solitude while in their twenties or thirties. Maturity and life experience are necessary before a person 131 March-April 2002 Fredette * No Rapine in the Holocaust can launch into the rigors of solitary living, though the desire may have been planted much earlier in life. This fact of mid-life transition is an echo of the ideal life-pattern espoused by many Eastern cultures. A person joins a monastery or becomes a monk, not at the beginning of life (except for a brief training period), but only after one has fulfilled family obligations and achieved a certain financial success that one then freely leaves behind. The initial results from the survey indicate that in the Western world the call to solitude replicates this wise rhythm. Good physical health and fitness are the norm among solitary dwellers. Forty-seven percent describe their health as "good," and thirty-eight percent claim "excellent" health. Mental and emotional stability radiate from the responses to the reflec-tion questions that accompanied the survey. For example, a Catholic priest in his fifties writes from an urban hermitage in California: "The grace and essence of solitary living is the abil-ity to live in and be continually conscious of the Presence of God, to become more aware of who one is, to become enlight-ened to see more and more with the vision of God, to struggle to live the compassion of God, to grow in serenity and peace-- in a word, to live the freedom of the children of God." Religious Affiliation and Status The largest number of respondents (92 of 140) are Roman Catholic, but the Anglican, Episcopal, Lutheran, and Baptist churches are also represented. Among the respondents we also find persons from the Society of Friends and Orthodox churches and from various Eastern mystical traditions as well. Of the Christian denominations, Catholicism has the most hermit-friendly atmosphere, but even here eremites frequently mention lack of support and outright discouragement of their aspirations. Of the ninety-two Catholic respondents, only seventeen had been recognized as hermits under canon 603; an additional six had professed a state of consecrated virginity under canon 604. The obstacle to canonical recognition most frequently cited by respondents was the indifference of bishops. Many local ordi-naries were suspicious and expressed unwillingness to allow per-sons to pursue church-sanctioned hermit life in their dioceses. Review for Religious In the United States, only three dioceses are reported in this sur-vey to have more than one hermit living according to canon 603. A woman living in an inner-city neighborhood in England says: "The one and only meeting I had with my present bishop (a Benedictine monk) lasted only a few minutes. I had pressured him into giving me an appointment and had waited eight months to see him. I asked if he would help me become publicly pro-fessed, and he said no. That was it, a monosyllable, no expla-nation, no hesitation, no interest, no concern. I had been living as a hermit for twelve years at that time." Sheila Richardson, who is working on her master's degree in canon law at the University of St. Paul in Ottawa, inquires pointedly: "Are bishops aware of canon 605? This canon requires diocesan bishops to strive to discern new gifts of consecrated life, assist promoters of such lifestyles, and protect these new forms by appropriate statutes." Eremitical life is flourishing without much active support from the establishment. This may well be a blessing, allowing persons seeking to live as hermits or solitaries freedom to devise the form of life that best expresses their aspirations without concern about standards only a select few can meet. Exploring the various categories of individuals who choose a predominantly solitary life, we find 67 single lay persons, 24 married people, 38 members of religious congregations, and 15 ordained ministers, male and female, from six different denominations. Catholic priests who are living as hermits often exercise a limited ministry among people living nearby. They have the permission of their local ordinaries to live in retirement from most of the demands of pastoral ministry and devote the larger portion of their time to the "works" of eremitical life in solitude. Others have established a rhythm of part-time ministry with a certain number of days each week spent in solitude. Another priest is searching: "I am now at the point of decision. I am looking for a hermit-loving bishop where I might support myself by celebrating weekend Masses and confessions, perhaps in some priestless parish. Beyond that, I would be free to live in my own cabin following my own hermit schedule." Being a member of a religious community, whether active or contemplative, does not guarantee understanding of or support March-April 2002 Fredette * No Rapine in the Holocaust for an eremitic calling--something which, incidentally, may arise after a person has faithfully pursued religious life for many years. Thirty-seven of the hermits responding to the survey are still members of religious congregations. But, of the laypersons now living as hermits, sixty percent were members of a religious con-gregation at an earlier stage in their journey. Half of the former religious women claim they left their community so they could follow their attraction to solitude. Many said they were deeply grieved by this "necessity" of departure. Only two of the male religious say that their reason for severing connections with their religious order was in order to pursue solitary life. In other words, twenty-five percent of the men who left religious life did so because they were unable to live solitary life within their com-munities; fifty percent of the women left for the same reason. The most surprising category to surface from an analysis of survey responses is that of married hermit. Strictly speaking, this is a contradiction in terms and one that is hard to justify. But, for those who so identify themselves, the vocation is real and valid. Of the twenty-three respondents who are married, not all claimed to be hermits, but more than half did so. In an effort to understand this phenomenon, the following question was posed: "If you are married and are attracted to solitude, how do you work this out with your spouse?" In reply a woman in Arizona said: "The working out of mar-riage and solitude contains., every contradiction that one can experience in making oneself vulnerable in love to God and the unfolding of God's call in another. Two people can be authen-tically called to solitude and to solitude with each other, but the expressions of it can be so very different. The sharing of phys'ical space has been of great pragmatic concern for us recently--how to arrange our home so it can facilitate simplic-ity of life, prayer, and solitude." A man in Connecticut said: "I decided to separate my own liturgy commitments from my marriage by rising each morning at three for my prayer schedule. Also, I go to bed a little before my spouse to be alone once more in prayer." A woman married to a permanent deacon said: "He shares my attraction to silence and solitude although his ministry is pastoral and mine is mainly prayer. Our small country parish requires very little contact with the people for me. I work qui- Review for Relig4ous etly and prayerfully in the background while he ministers to the people. Everyone seems to understand and accept this arrangement." A woman frankly confesses: "It [attraction to solitude] cre-ated great problems. The marriage ended because we could not work it out. We remained friends." Daily Lifestyles, Daily Problems One hundred and one of the 140 respondents to the sur-vey describe themselves as living alone with significant periods of solitude and prayer. Forty-four of these have a written sched-ule incorporating prayer, work, reading, and relaxation. Eighty-seven of the 140 respondents live an informal mix of these elements. Some of these noted that they had begun with a written schedule that gradually became a more flexible routine. Seventy-eight of the 140 re-spondents pray with others one or more times a week. The most frequent prayer-form cited was meditation. Almost ninety percent find daily periods of meditative prayer a necessity. Nearly as many include Eucharistic Liturgy as part of their daily or weekly prayer routine. Most respondents find special periods of retreat important. Almost half arrange for an "annual r~treat; some manage monthly or even weekly periods of retreat. Penitential practices preferred are fasting and vigils. Almsgiving is important, with forty-three percent giving either in cash or in kind. Thirty-six eremites have made public profession of the evan-gelical counsels. Thirty-eight have committed themselves pri-vately, their vows or promises witnessed by a church-related person. Almost all respondents (103) value spiritual direction, though many said that finding a spiritual guide has been diffi-cult. Forty-seven hermits function as spiritual guides for others. One hundred and one of the 140 respondents to the survey describe themselves as living alone with significant periods of solitude and prayer. 135 March-April 2002 Fredette ¯ No Rapine in the Holocaust The survey listed six areas that could prove problematic for eremites: housing, income, spiritual guidance, relationships with church representatives, physical health, and personal fears and insecurities. The most frequently cited problem is difficulties with church representatives; the next, finding adequate spiri-tual guidance. The expected difficulties of locating a suitable site and generating enough income had proved less trouble-some. In this third millennium of Christianity, eremitical life is experiencing a fresh flowering, with new blooms appearing on the ancient vine. Butthe essence remains the same: "For me, the grace of solitary living is Emptiness," a married hermit member of an oblate Benedictine community states categorically. "No rapine in the holocaust" continues to be the stark demand of solitary life. Lake's Edge At night I hear the motion of the lake. It sighs to its own heart. Foam frosts the weight of wetness flung toward the house where my light burns. I am waiting for the wind to bring the message that I long for, the meaning of breath and motion, and who it is that sends waves pulsing toward this empty shore. Kate Martin OSC Review for Religious JAMES J. MAGEE Metaphysical Self in Other Mystical Traditions Ion an article in this journal (1994), I examined the devel-pment of metaphysical self in the writings of eight Christian mystics, concluding with Thomas Merton's definition (1966, p. 180) referring to "the depths of people's hearts where neither sin nor desire nor self-knowledge can reach, the core of their reality, the person that each one is in God's eyes." In short, metaphysical self is the term for one's self residing in God and God residing in it. Respondents to the article took the occa- ¯ sion to point out that metaphysical se/fappears also in the writ-ings of mystics from other religious traditions and recommended that I enlarge the presentation by incorporating some of them. Since these correspondents were women religious more famil-iar than I with these various mystical traditions, I asked them to participate in a monthly online chat room to examine meta-physical self as it appears in Buddhist, Christian, Hindu, Jewish, and Muslim (Sufi) mysticism. Our group of nine has met for the past five years, and this article presents some of the riches these mystical traditions brought to our understanding of meta-physical self. Each month we decided upon two primary sources we would examine in common, one Christian and one from another James J. Magee has written nine articles for our journal, the last in 1994. He is professor of counseling and gerontology at College of New Rochelle; New Rochelle, New York 10805. March-April 2002 tradition. In addition, each of us read the historical and con-textuai introductions preceding the texts or a monograph explaining their specific themes and imagery. At the conclusion of this article is a bibliography of the sources that we found particularly fruitful. Each tradition has its own style, some directly didactic and others more metaphorical. Each elabo-rates upon metaphysical self with novel, arresting paradoxes and engaging imagery that invigorated our familiarity with our own Christian mystics. Each, too, emphasizes the following components of metfiphysical self: the relational, nondualistic rootedness of self in God; transcendent individuality; engaged detachment as an expression of metaphysical self. Throughout this endeavor we dealt with paradoxes and found the most exhil-arating paradox in the power of other traditions to confirm our Christocentric perspective. Residing in God's Unconditional Acceptance This brief sampling of Christian mystics illustrates the con-tinuing emphasis they placed on the-self-residing-in-God: From Meister Eckhart: The soul is so completely one with God that the one cannot be understood without the other. One can think heat easily enough without fire and the shining with-out the sun, but God cannot be understood without the soul nor the soul without God, so utterly are they one. (p. 309) It is God's pleasure and rapture to discover iden-tity, because he can always put his whole nature into it--for he is this identity itself. (p. 167) From Julian of Norwich: Our soul sits in God in true rest, and our soul stands in God in sure strength, and our soul is naturally rooted in God in endless love. (p. 188) Between God and our soul there is neither wrath nor forgiveness. For our soul is so wholly united to God that nothing can interpose . Though we find in ourselves anger, contention, and strife, still we are all mercifully enclosed in God's mildness and meekness. (p. 189) Review for Religious From Catherine of Genoa: My being is God;. my me is God. (W'ilber, p. 72) From Thomas Merton: We know God insofar as we become aware of ourselves as known through and through by him. We "possess" him in proportion as we realize ourselves to be pos-sessed by him in the utmost depths of our being . Our knowledge of God is paradoxically a knowledge not of him as the object of our scrutiny, but of our-selves as utterly dependent on his saving and merciful knowledge of us. (1969, pp. 103-104) Note how this same emphasis appears in the following excerpts from Jewish and Muslim mystics: From the Maggid of Mezhirech: Man's essence is only the soul that is within him, which is a portion of God above. Thus, there is nothing in the entire world except the Holy One. (Uffenheimer) From the Kabbalah: There is nothing that is not pervaded by the power of divinity. God is everything that exists, though every-thing that exists is not God .Nothing is devoid of its divinity. (Matt, 1995) From Rumi: Remember God so much that you are forg9tten, until you are lost in the Call, without distinction of caller and called. (Breton and Largent, p. 23). You are my face. No wonder I can't see you. (Breton and Largent, p. 168) From 'Abd Allah Ansari (Kwaja 'Abdullah Ansari): One went to the door of the Beloved and knocked. A voice asked, "Who is there?" He answered, "It is I." The voice said, "There is no room for Me and Thee." The door was shut. Mter a year of sOlitude and depri-vation, he returned and knocked. A voice from within asked, "Who is there?" The man said, "It is Thee." The door was opened for him. (p. 94) O God, I possess that mirror in which you are reflected. Rather, I am that mirror. You are not sepa-rate from me. (p. 196) From Fakhruddin 'Iraqi: 139 MarchoApril 2002 The EternalOcean spews forth new waves. "Waves" we call them, but there is only. the Sea. (p. 77) From Ibn Al'Arabi: As in the case of a mirror and the beholder, he sees the form in it, but does not see the mirror itself. In your seeing your true self, He is your mirror and you are His mirror in which He sees nothing other than Himself. (p. 65) Through the intimate imagery and ecstatic directness that pervade these writings, the mystics of three monotheistic traditions seem to strain the point that, while human beings par-ticipate in the divine nature, they never become the essence of God. Their mystical reach, on the other hand, does touch upon that mystery which "no eye has seen, nor ear heard, nor the human heart conceived, what God has prepared for those who love Him" (1 Co 2:9). The mystics intuit that persons are not dualistically separated from God, but "closely united with God in a love that is always moving toward oneness" (Johnston, p. 124). Transcending Individuality The Christian Scriptures address a second characteristic, the quality of relationships that proceed from metaphysical self. This characteristic also reappears in the mystical literature of other traditions, and our group members were able to find these paraphrases about metaphysical self-transcending indi-viduality: "Love is not self-seeking; it is not prone to anger; neither does it brood over injuries" (1 Co 13:5) becomes, in Rumi, the Sufi mystic, "Love has no calculating in itT' (Breton and Largent, p. 9) "Thanks be to God, who unfailingly leads us on in Christ's triumphal train, and employs us to diffuse the fragrance of his knowledge everywhere" (2 Co 2:14) occurs in Rtimi as "Vv~hether they know You or not, all creatures bend but toward You. M1 love for some-one else is but a whiff of Your perfume." (Breton and Largent, p. 141) "For I was hungry and you gave me food; I was thirsty and you gave me drink" (Mt 25, 35) appears; Review for Religious in the Bhagavad Gita, as "Any offering--a leaf, a flower, or a fruit, a cup of water--I will accept it if given with a loving heart." (Mitchell, 2000, p. 118) "Let us profess the truth in love" (Eph 4:15) is, in the Bhagavad Gita, "Speak the truth with kindness, honesty that causes no pain." (Mitchell, 2000, p. 178) These mystical sources echo the scriptural message that in human beings metaphysical self is inherently relational. Each of us is a seat of consciousness and an experiencing agent with-out being independent of others. Aitken and Steindl-Rast go so far as to say: "Underlying 'Love thy neighbor as thyself' has to be the experience that the other is no other than myself" (p. 113). Engaged Detachment During our years of meetings, members recognized a third characteristic, engaged detachment, as the way metaphysical self conducts itself in the world. This oxymoron refers to the readiness to invest ourselves in causes, tasks, and relationships while remaining ready to foi'go achieving our goals. It focuses upon process, both the deservingness of the activity at hand and the affirmation that we shall die unfinished, our potential only partly realized, and that completion is ultimately God's work and not our own. The different traditions of mystical writings repeatedly express this theme: From Julian of Norwich: God does not want his servants to despair because they fall often and grievously; for our falling does not hin-der him in loving us. (p. 188) From Paul Tillich: You are accepted, accepted by that which is greater than you . Do not seek for anything; do not intend anything. (Church, p. 180) From Anthony de Mello: There is no clinging to a classical symphony and no hastening it. One does not wait till the end to enjoy . it, but takes in every note, every chord as it comes and lets it go to welcome the next uninterrupted flow. Any attempt to stop the performance, any "attachment" to 14! March-April 2002 Nlagee ¯ Metaphysical Self a single note, will ruin the symphony. (p. 164) From the Tao Te Ching: A good traveler has no fixed plans and is not intent upon arriving. (Mitchell, 1988, p. 27) The Tao gives birth to all beings, creating without possessing, acting without expecting, guiding without interfering. (Welch, p. 41) From the Bhagavad Gita: With no desire for success, no anxiety about failure, indifferent to results, surrendering all thoughts of out-come, unperturbed, he does nothing at all, even when fully engaged in actions. There is nothing that he expects. (Mitchell, 2000, p. 75) From Fakhruddin 'Iraqi: Give up desire. Think that whatever you get is what you want, and in this acceptance find ease and joy. Renounce desire a hundred times. (p. 114) Engaged detachment, like the other characteristics of meta-physical self, is paradoxical. It invites a response of passive atten-tiveness wisely expressed in this admonition from the poet Rainer Maria Rilke: Be patient toward all that is unresolved in your heart. . Try to love the contradictions themselves. Do not now seek resolutions, which cannot be given because you would not be able to live them, and the point is to live everything. Live the contradictions now. Perhaps you will then gradually, without noticing it, live along some distant day into the resolutions. (p. 97) Imagery, Paradox, Complementarity, Love The imagery, metaphors, and paradoxes which other mys-tical traditions use to illuminate the nature of mystical se/famplify and complement the attention Christian mystics center upon on this theme. The artfulness of these other sources can help sustain us both in the apophatic ~loud through which Christian mystics typically view mystical self and in the relaxed tena-ciousness of our commitment to love others as ourselves. Review for Religious References 'Abd Allah Ansari, 1978. Intimate conversations. New York: Paulist Press. Aitken, R., and D. Steindl-Rast. 1996. The ground we share. Boston: Shambala. Breton, D., and C. Largent. 1998. Love, soul, and freedom: Dancing with Rumi on the mystical path. Center City, Minn.: Hazelden. Church, E 1987. The essential Tillich. New York: Macmillan. de Mello, A. 1992. One minute nonsense. Chicago: Loyola University Press. Fakhruddin 'Iraqi. 1982. Divine flashes. New York: Paulist Press. Ibn Al'Arabi. 1980. The bezels of wisdom. New York: Paulist Press. Johnston, W. 2000. "Arise, my love . . .": Mysticism for a new era. Maryknoll, N.Y.: Orbis Books. Julian of Norwich. 1978. Showings. New York: Paulist Press. Magee, J. 1994. "Shame, mystical writers, and a spirituality of self." Review for Religious 53, no. 5 (September-October): 746-752. Matt, D. 1995. The essential Kabbalah. San Francisco: HarperSanFrancisco, p. 25. Meister Eckhart. 1986. Meister Eckhart: Teacher and preacher, ed. B. McGinn. New York: Paulist Press. Merton, T. 1966. Conjectures of a guilty bystander. New York: Doubleday. Merton, T. 1969. Contemplative prayer. New York: Herder and Herder. Mitchell, S. 1988. Tao te ching. New York: Harper and Row. Mitchell, S. 2000. Bhagavadgita. New York: Harmony Books. Rilke, R. 1978. When silence reigns: Selected prose. New York: New Directions. Uffenheimer, R. 1993. Hasidism as mysticism. Princeton: Princeton University Press, p. 74. Welch, H. 1966. Taoism: The parting of the way. Boston: Beacon. Wilber, K. 1983. Up from Eden. Boulder, Colo.: Shambala. Bibliography of Easily Accessible Sources Sources in Christian mysticism appear in the series Classics of Western Spirituality (Paulist Press). Sources for Buddhist and Taoist mysticism Da Liu. 1986. Tai chi ch'uan and meditation. New York: Schocken Books. Deng Ming-Dao. 1990. Scholar warrior: An introduction to the tao in everyday life. San Francisco: HarperSanFrancisco. 143 March-April 2002 Magee ¯ Metaphysical Self Kohn, L. 1993. The taoist experience: An anthology. Albany: State University of New York Press. Merton, T. 1968. Zen and the birds of appetite. New York: New Directions. Mitchell, S. 1988. Tao te ching. New York: Harper and Row. Reps, P. 1957. Zen flesh, Zen bones: A collection of Zen and pre-Zen writ-ings. Rutland, Vermont: C.E. Turtle. Thich Nhat Hanh. 1987. The miracle of mindfulness: A manual on med-itation. Boston: Beacon. Watson, B. 1968. The complete works of Chuang Tzu. New York: Columbia University Press. Wei, H. 1987. The authentic I Ching. North Hollywood, Calif.: Newcastle. Sources for Hindu mysticism Dehejia, V. 1994. The legend of Rama: Artistic visions. Bombay: Marg Publications. Heehs, P. 1998. The essential writings of Sri Aurobindo. New York: Oxford University Press. Jack, H. 1989. The Gandhi Reader. New York: Grove Press. Krishnamurti, J. 1994. On conflict. San Francisco: HarperSanFrancisco. Mitchell, S. 2000. Bhagavadgita. New York. Harmony Books. Ramakrishna Vedanta Centre. 1972. Women saints of East and West. London: Ramakrishna Vedanta Centre. Shukla, S. 1999. The Upanishads. Fremont, Calif.: Asian Humanities Press. Sivaraman, K. 1989. Hindu spirituality. New York: Crossroad. Vetter, H. 1997. The heart of God: Prayers of Rabindranath Tagore. Boston: C.E. Tuttle. Sources for Islamic mysticism 'Abd Allah Ansari. 1978. Intimate conversations. New York: Paulist Press. Breton, D., and C. Largent, C. 1998. Love, soul, and freedom: Dancing with Rumi on the mystic path. Center City, Minn.: Hazelden. Chittick, W.C. 1983. The Sufi path of love: The spiritual teachings of Rumi. Albany: State University of New York Press. Ernst, C. 1984. Words of ecstasy in Sufism. Albany: State University of New York Press. Fakhruddin 'Iraqi. 1982. Divine flashes. New York: Paulist Press. Ibn Al'Arabi. 1980. The bezels of wisdom. New York: Paulist Press. Review for Religious Ibn A1-Sabbagh. 1996. Mystical teachings of Al-Shadhili. Chicago: Kazi Publications. Ibn 'Ata' Illah. 1978, The book of wisdom. New York: Paulist Press. Massignon, L. 1982. The passion of A1-Hallaj, mystic and martyr of Islam. Princeton: Princeton University Press. Schimmel, A. 1987. As through a veik Mystical poetry in Islam. New York: Columbia University Press. Sharafuddin Maneni. 1980. The hundred letters. New York: Paulist Press. Sources for Jewish mysticism Ben Joseph, A. 1987. Book of formation (Sepheryetzirah). San Francisco: Holmes. Ben Zion, R. 1984. Anthology of Jewish mysticism. Brooklyn, N.Y.: Judaica Press. Cohn-Sherbok, D. 1995. Jewish mysticism: An anthology. Rockport, Mass.: Oneworld. Jacobs, L. 1997. Schocken book of Jewish mystical testimonies. New York: Schocken Books. Kamenetz, R. 1998. Stalking Elijah: Adventures with today's Jewish mys-tical masters. San Francisco: HarperSanFrancisco. Kook, A. 1978. The lights of penitence, New York: Paulist Press. Matt, D. 1983. Zohar: The book of enlightenment. New York: Paulist Press. Matt, D. 1995. The essential Kabbalah: The heart of Jewish mysticism. San Francisco: HarperSanFrancisco. Nahman of Bratslav. 1980. The tales. New York: Paulist Press. Scholem, G. 1995. Major trends in Jewish mysticism. New York: Schocken Books. NEW ON OUR WEBSITE Searchable indexes of Review for Religious articles from January 1970 to the current issue Abstracts of the lead articles of the January 1997 isshe to the current issue and summaries of the others Complete text of A Spirituality for Contemporary Life: The Jesuit Heritage Today edited by David Fleming SJ and containing articles by J.J. Mueller SJ, Walter Burghardt SJ, David Fleming SJ, Monika K. Hellwig, Jon Sobrino SJ, Elizabeth Johnson csJ, and John W. Padberg SJ www.reviewforreligious.org -4 45 larch-, Jpril 2002 GERALDINE M. WODARCZYK Aging: Spiritually Present to the Burning Bush growing older For months now I have written multiple reflections on aging. They are connected with a book by Jane Marie Thibault2 She says that in later life people are invited to contemplation and that there should be contem-plative communities for the elderly. My congregation is 127 year old, and I have lived among aging and prayerful sisters for decades. I sought to formulate a theology of aging based on the spirituality of our foundress, Frances Siedliska. But, in spite of a wealth of material, no formulation presented itself. And so, with encouragement from Sister Judith Nero OSB, my local mentor for the gerontological program, I decided on a different focus, simply writing about my ministry experiences at Holy Family Manor. What are those experiences, and what are they calling me to in my own life? Perhaps, like Moses, I have discovered a "burning bush" and here, on holy ground, I learn of God. Geraldine M, Wodarczyk CSFN wrote this paper originally in a gerontological pastoral care program at Luther Seminary in St. Paul, Minnesota. Her address is Sisters of the Holy Family of Nazareth; 285 Bellevue Road; Pittsburgh, Pennsylvania 15229. Review for Religious Years ago Sister Mary Paul Krasowski gave me a copy of a poem by an unknown author: The Moses in my heart trembles not quite willing to accept the prophet hidden in my being wondering how much it will cost to allow the prophet to emerge. O child of unnecessary shoes cast them off and stand in readiness on this awfully holy ground! For the Egypt in people's hearts demands that you see the burning bushes all around you aflame and burning wildly calling you forth away from the comfort of well-protected feet. The ground you stand on is holy! Take off your shoes believe in your Moses and go. Sister Mary Paul gave.me a copy a second time, when I was the superior at the Manor, my "holy ground" for the past six years. I realized that during this time I had been called to accept the prophet in me, and in others, as we search for God in our every-day realities. I have seen the Egypt in the hearts of sisters and heard their cry for freedom sung in many ways. Within the evening solitude that these days provided me, I discovered the Egypt within my own heart and heard a call to let go of false securities of my own and to find new freedoms within me. I have been present to "burning bushes" of experience with seasoned older sisters. In ways I never expected, God touched my life and called me from the comfort zone where I was six years before. 147 March-April 2002 Wodarczyk ¯ Aging With Fear and Trepidation In 1990, when first asked to consider being superior of the Manor, I flatly refused. I was already superior of a small convent of four sisters. I was engaged in full-time ministry as the province councilor for formation, and together with my brother, who was just beginning a family in Wisconsin, I was sharing long-distance care of our widowed father in Erie, Pennsylvania, who was steadily moving to a new stage of frailty in his life. These were the reasons I gave my provincial, but another rea-son was that I had never been present at anyone's death. Terrified, I could not imagine living where I would need to be present to sisters as they died. Time passed. In 1993 our father's condition became worse. When notified, I knew the seriousness of Dad's condition, but did not realize that, with the physician, my brother and I would be making decisions that Dad was not able to make about his failing life. As Divine Providence would have it, I was in Erie when decisions about the breathing and cardiac machines needed to be made, and I was present during Dad's last hours and death. I learned that a broken heart is a real experience. I was changed, and so in 1994, when a new provincial asked me about being superior of Holy Family Manor, I said I would be willing. The provincial was taking seriously the choice of the superior. First, after asking the sisters living in the Manor for suggestions and reviewing the list, she and her council had three sisters come to a mandatory day of reflection in a small cottage on our motherhouse grounds. Our retirement home had sixty-nine beds and sixty-six sisters at various stages of aging. The retreat director, Sister Ann Winschel CDP, invited us to consider our gifts and what might be our stumbling blocks in accepting the ministry. I went to my room in the cottage and prayed with open hands, letting God put there what I needed and giving God the freedom to take away any drawbacks to my willingness to accept this ministry. For most people, praying with open hands is a simple gesture, but for me--with hands affected by rheumatoid arthritis--the gesture spoke of my own human brokenness. Could God really want me, already a broken vessel, to shep-herd these senior religious in their last days? At the end of the retreat, after sharing our personal reflec- tions, we were asked to express our final decision in a letter to the provincial. I wrote of openness to the ministry, my aware-ness of my gifts in working with the elderly, and my recognition that I could use them only in the context of my own brokenness. I qualified my openness by saying that, if I had an incapacitating flare-up of the arthritis, I would take it as an indication that this service was not appropriate for me. Three months later my provincial telephoned me, saying that the council had unani-mously chosen me the next Manor superior. She wanted me to take some preparation time with the current superior, attend the upcoming American Society of Aging conference, and offi-cially begin on the first of May. On Sunday, 30 April 1995, in the early afternoon, I arrived at the Manor. I was scheduled to be in the chapel for a wel-coming prayer and commitment service at four o'clock. The previous superior had already left. Three sisters were waiting for me at the door, welcoming me with one breath and asking with another, "You will take us to the festival at Mr.Assisi, won't you?" Barely gathering my belongings from the auto-mobile and putting them in my room, I welcomed the excur-sion (a five-minute trip) to the Franciscan sisters' festival. Though a busy place, it was a respite where I could amble with-out any focus on the fears and anticipation that were part of me at this transition moment. We returned home and soon four o'clock came. In the presence of the retired sisters, the provincial asked me several questions: Will you accept this responsibility [to be local leader] which the sisters have confided in you? Do you promise to serve the sisters in kindness, compassion, and charity, in the spirit of our blessed foundress, Frances Siedliska? Will you strive to be faithful to the Covenant of Love [our constitutions] and the directives of your general and provincial superiors? Responding affirmatively, I was given a bouquet of roses by the provincial and was told: "Your ministry as servant leader will be a mixed blessing. Both joy and sorrow, possibility and I could not imagine living where I would need to be present to sisters as they died. !49 ~¥larch-April 2002 Wodarczyk ¯ Aging impossibility, success and failure will accompany you. These roses, themselves offering both beauty and pain, are given to you with our gratitude for accepting this mission." After the sisters voiced their support, I recited the following: As I approach this ministry of servant leadership, I pray: Hollow out in me, O God, a space in which I will find myself, find peace and a whole heart, a for-giving spirit and holiness, springs of laughter, and the will to reach boldly for abundant life for myself, this local community, and the whole human family. Grant me your peace, instill in me such awe of you as will make me wise, and such quiet courage as will enable me to make hope visible, forgiving delight-ful, loving contagious, faith liberating, and peace-mak-ing joyful. Shape my weakness into compassion and help me to make myself open and present to my sisters, to oth-ers, and to your kingdom. Amen.2 And so I began my sojourn as the convent superior of our retire-ment community. Except for my Franciscan festival invitation, my first encounter with one of the sisters came that evening, when Sister Maura3 told me, "On behalf of the entire community here at Holy Family Manor, .I want to tell you it is too cold in this build-ing." "Temperatures!" I thought; "after that profoundly religious service, I am supposed to adjust thermostats!" And so it was-- God was inviting me to listen to the concerns of everyday life, the little things that are so important in these sisters' lives. The Power of the Word The next morning I had an announcement to make in the first-floor dining room, where forty sisters sat. Besides some trembling, my voice did not carry well, especially for the good number with impaired hearing. Finally I got the message across. Shortly thereafter, a sister from the second-floor dining area came complaining that I did not give the sisters there any message. What was I to do? The next day I typed out some items of common interest and posted them in the elevator, Review for Religious thereby causing traffic jams. Sisters would ride up and down until they finished reading the note. I realized that we needed copies of the newsletter posted in various places, including the elevator. This simple arrangement, providing this large num-ber of sisters direction for the coming day, also informed them about what was happening in our home. Was this communication episode a "burning bush" in which I found God? At least I learned how impoytant the communi-cated word is to people, and that it could promote love and caring in this household. It calmed the fears of the sisters who wondered about who was in the house: other sisters, guests, contractors, maintenance work-ers. The daily newsletter included a prayer request list and kept the sisters informed about the health progress of the sisters in the hos-pital. The newsletter invited the sisters to share a joke as well as to request prayer for themselves I learned how important the communicated word is to people, and that it could promote love and caring. or others. It became their newsletter. It provided a source of unity and dismantled some rumors that institutions readily give rise to. It hung for twenty-four hours at eight places in the building. Each of us had plenty of time to return to it to get the news of the day. There is a power in the written word. It is a way love can be communicated. Isn't the Word the way God communicates the greatness of Divine Love? And did the Word not become incarnate in the most simple and humble way? Perhaps in some small way the newsletter really was a "burning bush." The Joy of the Resurrection After living a short while in the Manor, I noticed a heavi-ness- sadness in the sisters' demeanor, depressive postures; even the daily Masses were in remembrance of the deceased. Although all the bedrooms are quite alike, some were considered "dying rooms," and sisters shuddered at the thought of being placed there. March-April 2002 V~odarczyk * Aging When I arrived at the Manor in the midst of spring, I was still flesh with the message of the Easter season's life-giving liturgical readings. One reading kept coming back to me, the one about the women returning to the tomb who were asked, "Why do 3iou search for the Living One among the dead?" (Lk 24:5). One day these words, stirring in my h.eart, became reversed. I heard, "Why do you search for the dead among the living?" Something changed within me, and I realized how alive, even with some physical limitations, these sisters were. I knew that I needed to foster that life of theirs. I knew that I should help them help each other to build a happy life within this retirement community. By Pentecost I looked for the evi-dence of the Spirit as we tried new things and reviewed old practices. What brought the gifts of "love, joy, peace, patient endurance, kindness, generosity, faith, mildness" (Ga 5:22-23) that Paul spoke about? The things that brought such results to the majority of the community would be fostering and increas-ing in the sisters the new life of Easter. How else does God speak to us and affirm our actions except by the gifts of the Holy Spirit? In late May 91-year-old Sister Ellen was rushed to the hos-. pital in excruciating abdominal pain. "A perforated bowel," the doctor told me and asked, "What do you want me to do? I don't think that Sister could survive the surgery." Asking Sister, who was fully conscious, was to me the obvious thing to do. The doctor explained the options: surgery or palliative care. Sister Ellen looked at me with the most trusting eyes. "You are my superior," she said. "Whatever you decide will be God's will for me." I could not believe my ears, nor was I prepared for this responsibility she placed on me. She remained adamant. "I trust that your decision is God's will for me." I had not been reared in religious life with that degree of surrender put into a supe-rior's hands. Mine was a formation toward dialogue, toward coming to a mutual decision. She, however, simply continued to insist. From her primary-care physician, I learned that Sister Ellen had specifically said a few weeks earlier that she never wanted another surgery. When I managed to contact our provin-cial superior, who was traveling in Europe, she concurred with the decision for palliative care. Review for Religious I remain humbled by the trust Sister Ellen placed in me. I learned that being an instrument of God in these sisters' lives is something very serious indeed. I learned of my own need for prayer and intimacy with a God who, though transcendent, is immanently present to us and our decisions. Second Floor: 0 God, Are You There? A visitor to our Manor told me happily that her little boy would be three years old in a couple of weeks. On hearing that, he began to cry, "I don't want to be three, Mommy." Holding her tearful child, she said to me: "When he turns three he has to go to the next room in the day care. He doesn't want to take that step." It can be like that with the elderly, too. In conversations with oth-ers who deal with the elderly, I have found that there is always some place where res-idents do not want to go. It may be called the A wing or Mary's Corridor or something sim-ilar. In our convent it is simply called "the second floor." It is where those needing the most care live. Agreeing to live on the second floor is, for some of us, accepting death--even though, in reality, it may be years away. When I came to the Manor, the frailest sisters on the sec-ond floor would sit or recline in geri-chairs in a semicircle in what was called the solarium. These sisters were clean and well kept, but some would randomly yell out a prayer, a request, a humorous remark, or something incoherent. When people passed by Sister Lynnette--her parochial school teaching over and end-stage Alzheimer's drawing near--she would insist, "Line up for the fire drill, without talking!" If you did not do so, your misbehavior called for discipline. Although humorous, these moments were also sad, for Sister Lynnette had been such an excellent teacher. Many sisters shied away from the second floor, and espe-cially the solarium, where these frail sisters spent long days, I have found that there is always some place where residents do not want to go. March-April 2002 Wodarczyk ¯ Agigg still as icons. This comparison struck me as I read some words of Henri Nouwen: Icons are not easy to "see." They do not immediately speak [appeal] to our senses . They do not reveal themselves to us at first sight. It is only gradually, after a patient, prayerful presence, that they start speaking to us. And, as they speak, they speak more to our inner than to our outer sense. They speak to the heart that searches for God.4 The frailest sisters on the second floor "do not reveal them-selves," or the Holy, immediately. It is only after I become prayerfully present to them that their presence, in their dimin-ished physical or mental condition, speaks to my heart. They tell me about life's brevity, about our dependence on God, and show that we are only pilgrims here. One day I took a visiting priest acquaintance to see our treasured sisters on the second floor. He began preaching to them about their duty to contemplate. With blank faces they just looked at him. A confused embarrassment seized him, and he became speechless. There was nothing more to say. Later I wondered if these sisters are in the contemplative state of being in God's wordless embrace. One cannot know such secrets. These sisters, and we ourselves, spend lives desiring such close-ness. But, because they and we have also spent years seeking responsible and prudent control of our lives, such vulnerability, such complete dependence on God and on others, is likely to be fraught with fear as well. On a recent visit to Pittsburgh, Trappist monk Thomas Keating, founder of Contemplative Outreach, spoke to an ecu-menical group gathered at another Franciscan motherhouse. He spoke of the prayerful consent that is part of Centering Prayer, for fostering contemplative experience. He spoke of the call to follow Christ and to let go of possessions--not external possessions so much as interior ones, the baggage of attitudes that we carry with us (in his phrase, the false self). At one point he looked up at the' choir loft, where the frailest of the com-munity's sisters were. He spoke directly to them, taking note of their willing acceptance of their present frailty, their loss of health, their losses of young self-reliance and of status in the community. He saw their disabilities as precious gifts from God, Review for Religious things to be grateful for. His words reminded me of my own sisters on the second floor. But to accept diminishment with gratitude is not easy. Solidarity with Suffering A few footsteps away from my office, my belief in the cru-cified and resurrected Christ was tested. Suffering is a mystery. We do not want to see others suffer, nor do we want suffering in our own lives. When faced with the suffering of people we love, what is our response? Henri Nouwen says: A friend who was very ill had a great devotion to Mary, the mother of Jesus, and derided to make a pilgrimage to Lourdes to ask for healing. When she left, I was afraid that she would be disillusioned if no miracle happened. But on her return she said, "Never did I see so many sick people. When I came face-to-face with that human suffering, I no longer wanted a miracle. I no longer wanted to be the exception. I experienced a deep desire to be one of them, to belong to these wounded people. Instead of praying for a cure, I prayed that I would have the grace to bear my illness in solidarity with them. And I trust that the mother of Jesus will bring my prayer to her Son."s As for myself, I have never come to the point of wanting "to be one of them." I desire to be well. But so did this dear woman on her way to Lourdes for healing. Is true healing the ability to love so deeply that we long to share others' intense pain and sorrow? That is what Jesus did. When we are young, we find many ways to escape that question and that reality. As we age and see diminishment in ourselves, our families, and our friends, the question returns. That call to solidarity in suffering is a difficult call to hear, especially when the time actually comes for us to visit--or move to--the "second floor." Sacrament of the Present Moment - Even in Dementia "Where am I going?" she asks, her body slumped. The eyes, once sparkling with joie de vivre, now are dim, like smoldering wicks. "I can understand," she says, "why, without faith, one155 March-April 2002 Wodarczyk ¯ Aging could commit suicide. Not that I want to," she says, "but I understand. I know why others would do this." Coming out of my own uncomfortable search for something to say, I ask, "Do you have faith? . Why, yes, I do." But soon she is asking, "What should I do? What is happening to me?" These words rose in her during the initial stages of Alzheimer's. It is easy to agree with the maxim that "a mind is a terrible thing to waste." In a group where many have been educators, the relentless decline of mental acumen is truly frightening. In this place, you can imagine the ardor one brings to reading the "Nuns' Study" !6 In the light (or darkness) of this feared disease, a faith per-spective does not come easy, even in a congregation whose motto is "Thy will be done." I needed to be reverently present to any-one who was concerned about Alzheimer's, just as I did to those showing symptoms of it. I needed to be cautious about explain-ing away dementia-with pious sayings or even a quick quota-tion from Scripture. For many months Sister Mary would stalk me, particularly at sundown. Even when I did not initially see her, I could sense her presence and her foreboding look. I had learned earlier that I should keep touch with my own inner experience when relat-ing to others. With Mary, the more I avoided her physically and psychologically, the more she pursued and pressured me. Her cognitive impairment was becoming worse. I would think, "Oh, here she is, pestering me again!" or "She's got dementia. She doesn't know what she's talking about." One time she was particularly adamant: "How awful to be on the second floo!! How cruel you were to put me there!" And on and on, in a sort of frenzy. I wondered, "What ever happened to that loving and supportive friend I had for so many years?" I thought of relat-ing to her as a simple matter of"how to handle a difficult situ-ation." I thought of Christ being in her, but was far from experiencing it. Worn down by her raving, I was wondering if she had received her medication. I called the nurse to ask. Sister Mary heard me and said, "You think medication is going to take care of this? You are not around and you think medicine is going to cure this? That's not the way! That's not the way!" My "quick and appropriate solution"--so that I could be about more Review for Religious "important" things--stirred up more mistrust in Sister and greater frustration in me. Then my faith invited me to adopt a new perspective. I paused, put aside other matters, sat face-to-face with her, and listened. Soon both of us were at peace. After a while she returned to her room for the evening. This scenario occurred more than once. Afterwards, pondering the healing that took place when I was more present to her, I realized that there is a sacramentality in such moments. Jean-Pierre de Caussade says: There is never a moment when God does not come forward in the guise of some suffering or some duty, and all that takes place within us, around us, and through us both includes and hides his activity. Yet, because it is invisible, we are taken by surprise and do not recognize his operation until it has passed by us. If we could lift the veil and if we watched with vigilant attention, God would endlessly reveal himself to us, and we should see and rejoice in his active presence in all that befalls us. At every event we should exclaim: "It is the Lord!''7 Can I be alert to this potential revelation of God the next time I am stalked by one of my own sisters? When people complain to me about the odd behavior or mental confusion of a dear friend of theirs, can I help them see Christ's presence in the situation? How do I do that? Caussade reminds us of the power of faith: It is faith which interprets God for us. Without its light we should not even know that God is speaking, but would hear only the confused, meaningless bab-ble of creatures. As Moses saw the flame of fire in the bush and heard the voice of God coming from it, so faith will enable us to understand his hidden signs, so that amidst all the apparent clutter and disorder we shall see all the loveliness and perfection of divine wisdom.8 Seeking Life's Deeper Meaning A few years ago Sister Mary Stella came to my office quite excited about the prospect of winning a car or money for the 157 Vlarch-April 2002 Wodarczyk ¯ Aging community. A piece of mail had informed her that she had been "selected to win." I tried to explain to her about the money-maEing ploy of these contests. She insisted: "Fill it out for me. I can't see!" Hoping that somewhere in this experience there would be a teachable moment, I filled out the form and mailed it. A few weeks later she received a "free" watch. "See," she told me, "I am already winning! I will really help the congre-gation when the check arrives." Not long after the watch came, Sister was billed $75 for a magazine subscription. She called me to her room. Obviously upset, she said she did not have the money for this subscription and believed that, if she canceled it, she would be responsible for the salesperson's losing her job. "I should have listened to you," she lamented. My teachable moment had arrived! Though I was angry about companies that exploit senior citizens, I gently explained to her that this is an advertising gimmick, that all she needed to do was write "cancel" on the bill and mail it back; the matter would be over. She listened. I left the room thinking all was well. But within a few days Sister stopped eating. She did not come to morning Mass. She stayed in her room, depressed and despondent. Noticing this, I spent some extended time with her, but she was silent. She wanted to see a priest. I called the Franciscan priest who often served us, and he paid her a pastoral visit. Her depression lingered. I visited her again. She still lamented, "I can't pay the bill, and the poor man will lose his job." Her suffering was evident. Her sheltered and "precomputer" life did not prepare her to understand today's big-business advertising. So I listened, and then I suggested that we write the man a letter with an apology, explain her cur-rent financial situation, and return the watch. Her eyes lit up at the prospect. Together we composed a letter, which she signed and I mailed. In a few days she was back to normal. A few months later her health declined, simply by reason of her advancing age. When I visited, she looked up at me from her bed and with a most peacef~l look said, "I will never forget your gentleness to me when I thought I would win that money. You were so kind." The entire episode showed us God's grace working in both our lives. I continued to see how greatly these older sisters desire to contribute to the congregation. Review for Religqous Supporting the congregation financially gave meaning to the sisters all their lives, even as they themselves led a frugal existence. They had experienced the Depression firsthand and had stories to tell about begging alongside factories, begging h0use-to-house for summer stipends, or asking for funds by writing letters to family and friends. Today, for some, lotteries and various contests appear to be another source of financial support for the congregation. One sister, clear-minded at ninety-nine, had a lucky streak. Although she lived frugally, I heard rumors of her "having money." Family and friends would buy her lottery tickets and then cash them in for her when she mailed back the winning ticket. Although I was "out of the loop" of direct information about these transactions, I somehow always found out about them. Though some might find gambling question-able in light of the vow of poverty, I waited to see what would happen eventually, since Sister's participation connected her to others and caused no harm. Sometimes months would pass between rumors of her winnings and her eventual cash donation of $200 or $300. The happiness she radiated sent the message that even at ninety-nine she could contribute to the community. She rarely wanted anything for herself. Suspicions about a breach of her vow disappeared. I have often noticed with what pride the sisters contribute their Christmas, birthday, Easter, and anniversary donations to the communal kitty, expecting my gratitude as they do so. I appreciate what they do, but I have encouraged them to find meaning in other parts of their lives too. Their very presence in love, patience, and faith is a meaningful gift to the community, to their families, and to all who witness their kindness. I have invited them to look for ways of spreading the Good News in and beyond the community. I have tried to be attentive to the I have often noticed with what pride the sisters contribute their Christmas, birthday, Easter, and anniversary donations to the communal kitty. March-April 2002 Wodarczyk * Aging ordinary things they accomplish or experience, and I have lis-tened affirmingly as they speak about what they did and are doing with their lives. I have learned, too, about meaning that is not initially obvious. Sister Gina was a "collector." Her room was filled with any-thing and everything. Some might call it clutter. One day she said to me, "You know, when I die, people will complain about all the stuff I left behind. Some have already asked me to clean things up. But I want you to know something. Now that I can go nowhere, I have brought into my room all kinds of things that bring to mind the wonderful friends I have had in my life. These things always make me happy, and I pray for these peo-ple as well." When Sister Gina died, I took care of her things quietly, without others knowing, needing to respect the gen-uineness of her words to me. Most of this "junk" humbly con-veyed love and friendship and gave meaning to Sister Gina's last days. An Incarnational Spirituality When our sisters come to the Manor, transportation diffi-culties and their declining health limit their activity. Two things seem to arise in the absence of formal ministry. There is some-times an unhealthy focus on self and on the "world" of the Manor. Small matters become major concerns. Negativity can result. Teresa of Avila saw such problems in her cloistered monastery.9 There is perhaps no one remedy, but I have seen changes for the better when sisters choose other avenues of ser-vice or ministry or other activities compatible with their new status and their personal limitations. The healthiest and happiest in the Manor were those who were able to rechannel their formation-for-ministry in creative ways. Writing letters to friends, family members, and politi-cians and intercessory prayer for the needs of others are integral to the sisters' lives and are a genuine service they render. Decorating the chapel for feasts, participating as readers or Eucharistic ministers during the litu#gies, companioning another to the physician, sending get-well cards to the hospitalized, and visiting the "second floor" are but a few of the ways the sisters incarnate their love for God in service to their neighbor. Their Review for Religious humble acceptance of their limitations and their patient strug-gles day by day become invaluable tools in building up the body of Christ, as those who are touched by their witness can testi@. For the sisters, their personal sufferings take on deeper mean-ing as they offer them for the intentions of people who have requested their prayer and support. Perhaps some ecumenical healing takes place as well, as staff members of different faiths take care of these sisters, who have lived their lives with hearts so attuned to Roman Catholicism. The sisters remain educators, teaching young care-givers about faith, patience, forgiveness, hope, acceptance and nonacceptance of suffering and dying. The sisters, too, are stretched to go beyond the images of a vowed religious life that is past and gone. After fifty years or more of religious life, that is not a small stretch. Sports on television and radio, and movies, books, excur-sions, concerts, and so forth offer relaxation and outreach--for nothing can "separate us from the love of Christ" (Rm 8:35). Some sisters have become mentors or teachers in various spe-cialties. One Sister translated from Polish to English a valu-able book on the foundress of our community, Frances Siedliska. With phones now in every room, telephone ministry to family and friends became possible. Advocacy for human rights and other special interests is also a possible ministry for the sisters. If we live by the truth and in love, we can "grow in all ways into Christ" (Ep 4:15). All these ways of service build the king-dom of love among the family of God; they express the mis-sion of the Congregation of the Sisters of the Holy Family of Nazareth. "Tell Him to Wait!" Several months ago Sister Helen, our 95-year-old, was quite ill. She ceased to breathe during an MRI, and the hospital staff, acting on impulse rather than consulting her advance directive, resuscitated her. The doctor called me and told me Sister had been placed on a breathing machine. Twenty-four hours later the doctor removed the breathing machine, and, staunchly, Sister Helen survived the ordeal. I visited her in the hospital and reminded her gently, "Sister Helen, you are very ill. Perhaps 1K1 March-April 2002 Jesus will call you soon." "Let him wait," she bellowed; "I'm not dead yet!" I was taken aback, slow to see the humor. Later I reflected: "She has been a baptized Catholic for ninety-five years and a member of our religious community for eighty years. She has prayed each day of those years. She has a profound rela-tionship with God. After eighty years of relating, a certain free-dom of relationship must exist between lovers. How free Love can make us!" Sister Caritas died several years ago, and I especially remem-ber her dying. Racked with fever, in great distress, she held my finger tightly--so firmly that it reminded me of what my friend Maureen told me about a birth. Her sister's husband was on a business trip, and Maureen was in the delivery room with her sister. Her sister grasped her hand so tightly during the birth that Maureen needed several weeks of hand therapy afterward. While grasping my finger, Sister Caritas, too, was being born, born into eternal life. I have been with others who have died, not all struggling as did Sister Caritas. Some have gone to the Lord gently. Others have chosen to stop treatment and accepted the palliative care that became part of that choice. Some died after years, months, or a few days of being bedridden; others, while taking a nap. Each "birthing" has been different, each one very final, each one inviting me to deepen my belief in the life hereafter. Here at the Manor--or anywhere, of course--other kinds of dying occur earlier, before that actual moment. Every stage of Elisabeth Kubler-Ross's death-and-dying theory is lived out here: denial, anger, bargaining, depression, acceptance.1° Are some stages more appropriate, more holy, than others? ls the sis-ter in denial less effective in dealing with dying than the one who is angry and displacing it at every available opportunity? And the one who bargains--"If I keep on living on the third floor, I'll never get like those on the second floor"--is she less holy than the one whose depression shows all over her face and in her every bodily move? And is she still less holy than the one who grieves her loss, accepts additional personal help, gently accepts the everyday deaths and dyings that are part of human experience? I think there can be no comparisons here. When one strug-gles in the face of d~ath, regardless of what type, the struggle is Review for Religious real. "It remains true," as Pope John Paul has observed, "that the years pass quickly, and the gift of life, for all the effort and pain it involves, is too beautiful and precious for us ever to grow tired of it." 1, And so we struggle and deny, are angered, bargain, and are depressed. In the end we do accept the reality that has been presented to us by Life. The challenge for me in the Manor community was to have faith in this precious journey and trust that the increasing pains are redemptive. I chose to permit people to be themselves: I challenge, but do not force. Rather, I wait in patience for God's grace to touch hearts and hurts and lead all of us into his sacred presence. My Beloved As we religious grow toward accepting death, the inevitable reality shared by all creation, I believe that a life of prayer sustains us. Deep within us all there is an amazing inner sanctuary of the soul, a holy place, a Divine Center, a speaking Voice, to which we may continuously return . It is a Light within which illuminates the face of God. for the spiritual person is forever bringing all affairs down into the light, holding them there in the Presence, reseeing [sic] them and the whole of the world., in a new and overturning way.12 A life of prayer is different for each of us: some tending to more prescribed prayers, others to a more wordless prayer. What is common about prayer life is the deep relationship with God that is so special and so sacred to each one. Inscribed on each sis-ter's profession ring are the words "My Beloved is mine and I am His," from the Song of Songs (2:16). She not only wears that ring, she lives that reality. Recently I was asked to be the community witness when Sister Ann's casket was closed. Before burial we normally remove from the deceased our congregational cross and ring. On this occasion the undertaker could not remove the ring. I advised him to leave it and close the coffin. Reflecting on this moment afterwards, I considered it to be as symbolic as the ring itself. Sister Ann, orphaned as a child, surrendered herself to God March-April 2002 Wodarczyk * Aging through her vows and eventually, as Alzheimer's disease kept taking its toll, was stripped of family, friends, and even cogni-tion. The one thing that remained was the reality: she was her Beloved's and her Beloved was hers. The sisters at the Manor foster that relationship with their Beloved in many ways, including personal and communal prayer. Communally we have had to vary our prayer style here. Because of impaired hearing and sight and various other physical limi-tations, we no longer say Office in common. But the sisters pray faithfully --in their rooms, in the chapel, at Mass, on the porch, while walking outdoors or in the corridors, and during our spe-cial Friday mornings in the chapel. When they are very ill, they may say they cannot pray, and some are troubled by this. Others say that they are simply united with Jesus in their suffering, which is "nothing compared with His." Still others are quiet, their faith wrapping them palpably like a shawl. At times faith grows in darkness. It is no small discomfort when one who has dedicated her ehtire life to God questions the existence of God. When suffering is too much, "God, O God, why did you abandon me?" becomes the prayer of the day, or week, or even longer. In community, even as we pray in various ways, we journey in prayer together. Just as the psalms pray through the gamut of human emotion, so our lives together become a living psalter. Anlen I cannot think of any richer ministry experience within my thirty-nine years as a member of the Congregation of the Sisters of the Holy Family of Nazareth than the time I spent in service to my sisters at Holy Family Manor. But my two three-year terms as convent superior here have come to an end. "Relieved?" my current provincial superior asked me before announcing my replacement. "Mixed feelings," I mumbled. But I know that this is right and good. My body and my spirit home in on a few words in my Moses poem: "Take offyour shoes, believe in your Moses, and go." Now they have a fuller meaning: ". go, relax awhile, and then, changed by this burning-bush experience of yours, go on and minister to whatever people I, your God, choose for you!" I respond: Amen. Review for Religious Notes l Jane Marie Thibault, A Deepening Love Affair: The Gift of God in Later in Life (Nashville: Upper Room Books, 1993). 2 The welcoming service was composed by Sister Therese Frankowski. 3 The names of most of the sisters in this article have been changed. 4 Henri J.M. Nouwen, Behold the Beauty of the Lord: Praying with Icons (Notre Dame: Ave Maria Press, 1987). s Henri J.M. Nouwen, Our Greatest Gift: A Meditation on Dying and Caring (New York: HarperCollins Publishers, 1994). 6 David Snowden PhD, Aging with Grace: What the Nuns' Study Teaches Us about Leading Longer, Healthier, and More Meaningful Lives (New York: Bantam Press, 2001). 7 Jean-Pierre de Caussade, Abandonment to Divine Providence, trans. John Beevers (New York: Image Books, 1975), p. 34. ~ Caussade, p. 37. 9 The Way of Perfection, chap. 4. ,0 Elisabeth Kubler-Ross, On Death and Dying (New York: Macmillan Publishing Company, 1969). '~ John Paul II, Letter to the Elderly (1 October 1999), §1. ,z C.S. Lewis, as cited in A Step Beyond: Advanced Training in Pastoral Bereavement Counseling (Archdiocese of New York: The Ministry to the Bereaved, November 1994), p. 32. School Day, 1947 I am seven, on my way to school, crisp snow sparkles in the sun. As I walk along, I reflect that some day a man will offer me a diamond ring, but today God himself has hurled thousands at my feet. Mary Hanson ~larch-April 2002 HELEN JEAN NOVY Coping with Repetition: A Spirituality for Ministering to the Elderly ~ehncoeuthneter rds uwriinthg tfhaem eilldye rvlyis iotfst eonr ifnovromlvael mdeianliisntgry w, iothur their habits of repetition. I have overheard "Dad, you say the exact same thing every time I come," and I have heard myself saying "Mom, you ask me that again and again." The proverb "Variety is the spice of life" inclines us to assume variety as a condition of anyone's continuing interest or at least as a lively attention getter. Repetition, however, is a necessary complement to variety. A systematic interplay of repetition and variation is a sine qua non for the arts. Consider the structure of sonatas or the form of songs. Aaron Copland's "Simple Gifts" in Appalachian Spring is an example of theme and variations, as is Max Reger's Variations on "America." In prayer, too, there is repetiton and variation. Christians regularly praying the Liturgy of the Hours, for example, are so accustomed to Morning Prayer's psalms for Week One that most know them by heart. Their predictability provides a rhythm that matches the regularity of breathing. But along with this comes the season's or feast's antiphon, giving a turn to the verses of the psalm and in a sense reinventing them. Helen Jean Novy HM is director of mission effectiveness at Magnificat High School; 20770 Hilliard Road; Rocky River, Ohio 44116. Review for Religious For Sunday of the First Week in Ordinary Time, this antiphon begins and ends Psalm 63: "As morning breaks I look to you, O God, to be my strength this day." The antiphon suffuses the psalmist's words that follow: "O God, you are my God, for you I long; for you my soul is thirsting. My body pines for you like a dry, weary land without water." For the feast of Saints Peter and Paul, a different anti-phon frames the same psalm w"I know the one whom I have trusted"--and gives it a different tinge: "O God, you are my God, for you I long; for you my soul is thirsting. My body pines for you like a dry, weary land without water." The synoptic Gospels, echoing each other in recounting the same events and sayings, do it with small yet significant differences. Compare the healing of Peter's mother-in-law in Mark 1 .'31 ("he came and took her by the hand and lifted her up. Then the fever left her"), in Luke 4:39 ("he stood over her and rebuked the fever, and it left her"), and in Matthew 8:15 ("he touched her hand, and the fever left her, and she got up"). Might these considerations guide our responses to the repetitiousness of elderly people who have debilities of memory or concentration? Each encounter with another person, even though seemingly routine, is a new arid original encounter. Both parties are changed by the passing of time--by the physical, mental, emotional, and spiritual experiences of the intervening time--even if only minutely. Health has improved or declined; the weather has turned warmer or cooler; clothes are brighter or more uniform; the staff has been updated or has had a turnover; the family has been reunited or suffered a loss; a sacrament has been received or a prayer prayed. "No need to recall the past. I am doing a new thing" (Is 43:18-19). Could Yahweh God be doing this new thing daily? God indeed adds yeast to the dough of the soul, lets it work, and gives it the kneading it requires: prayer and contemplation, opportunities for good works and self-sacrifice, active or passive Perhaps the most mutually soothing response to unceasing repetitions is a silent laying on of hands, a gentle and loving touch. I67 March-April 2002 Novy ¯ Coping witb Repetition suffering, or simply love's perpetually re-creating thoughts and deeds and words. Does it take yeoman patience to hear the same questions, the same comments, the same concerns day in and day out, hour by hour, and even minute by minute? Of course, those who minister have to work on themselves, cultivating a reliable equanimity and ideally a blend of knowing tolerance and psychological and spiritual understanding: Thank heaven she can still respond., what a grace that we can still interact., how humbling that he takes his own debility in stride., bow merciful that she is unaware., what a gift.t that I can encounter the very Christ in the simplicity and vulnerability of this person. Perhaps the most mutually soothing response to unceasing repetitions is a silent laying on of hands, a gentle and loving touch. Only by taking the tensions and strains of working with the sick-elderly to prayer again and again will ministers discover each person as an "imago Christi, a living analogue of the crucified Christ. As they do this, the ministers themselves will be molded into other Christs. They may find themselves praying the antiphons and psalms of the Liturgy of the Hours in the persona of Christ in the sick-elderly: "For you my soul is thirsting. My body pines for you like a dry, weary land without water." In the purview of faith, while the soul of the minister is being tuned to a new pitch, the souls of those they minister to become new songs. The Spirit sings through the adaptive constancy of the one and the dulling repetitions of the others, harmonizing both in the mystery of Divine Providence's unfathomable workings. G.K. Chesterton suggested that we should not take for granted the rising of the sun. Such a glorious phenomenon may well depend on the childlike delight of God calling for an encore: "Do it again, Sun!" Ultimately, deepening spirituality will not only expect the unexpected; it will expect the familiar, the recurring, the repetitious. It will perceive even the annoyance of repetition as a melodic refrain within the grand orchestration ¯ of God. Review for Religious JOAN WAGNER Medaille's "Means" and Religious Life's Renewal At our last meeting, in June 1998, I attempted to show that the primitive documents of the Sisters of St. Joseph indicate that apostolic endeavors have deep mystical foundations. In the present paper I examine other aspects of these primitive documents, aspects that pertain especially to the communal life of small communities that undertake apostolic ministry. Because this article focuses on the spiritual and apostolic insights of Father Jean-Pierre Medaille SJ, it is intended especially for those who walk in his tradition, but also for all professed religious who seek the deepening of their community life and their apostolic action. I will focus on six "means" derived from Father Medaille's writings, but first I draw your attention to two Scripture passages that were of major importance for Medaille: Have this mind among yourselves, which was in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself taking the form of a p rspecliv s Joan Wagner ssJ presented this paper in Milwaukee in June 2001 at the fifth triennial meeting of the Conference on the History of Women Religious. Her address is Little Design Community; 171 Schiller Street; Buffalo, New York 14206. March-April 2002 Wagner * Medaille's "Means" servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Ph 2:5-11) That they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me. The glory which thou hast given me I have given to them that they may be one even as we are. one, I in them and thou in me, that they may become per-fectly one, so that the world may know that thou hast sent me and hast loved them even as thou hast loved me. (Jn 17:21-23) I think that adopting Father Medaille's "means" could help contemporary religious to practice the emptying spoken of in Philippians and thereby achieve the unions spoken of in John's Gospel. After discussing these "means," I will offer some concrete proposals for living them. The new community to which I belong, the community of the Little Design, is attempting to establish its communal life on "the means of Medaille." Clarifying the Scope of Medaille's "Means" The six "means" that I will be discussing cannot be found at any one location within the Primitive Documents of the Sisters of St. Joseph. In fact, nowhere in Medaille's writings did he use the term "means" as I use it in this article. It is a concept that was first formed in the latter decades of the 20th century, that is, three hundred years after Medaille, by a commentator on the Primitive Documents, Sister Julie Harkins of the Boston Sisters of St. Joseph. I first encountered Sister Julie's work when I attended a charism retreat that she gave in Wichita, Kansas. In her presentation she referred to "six central means found in the lived experience of our first sisters to maintain unity among themselves and to be apostolic communities of love." Even as I Review for Religious taped her presentation at that conference, I felt that her ideas and concepts about Medaille's approach were truly a treasure. It seemed to me that Medaille had applied St. Ignatius Loyola's Rules for Discernment in a new way, using at the communal level the retreat pedagogy of reflection on experience. He adapted those rules to unlettered and diverse groups of women, to assist them in becoming apostolic communities of love. Other interpreters of the Primitive Documents of the Sisters of St. Joseph such as Sister Vacher and Sister de Vaublanc have analyzed the practices that Medaille proposed for the early sisters. Not all of these commentators would agree that the six "means" identified by Sister Julie Harkins capture the heart of Medaille's approach. Other phrasings and other lists of "means" have been proposed. It has also been suggested that Medaille's approach can be represented by one expansive "means," the sisters' sharing their hearts unreservedly. To shed additional light on whether I-Iarldns's six "means" adequately represent Medaille's approach, I suggest that we consider how difficult it would be to distill the central practices recommended by St. Paul. We know that Paul wrote extensively about the living of the Christian life. (His writings are far more extensive than Medaille's even if we consider all the Maxims and other Primitive Documents to be authentically his.) How then to express the central "means" of St. Paul? One commentator might comb through his writings and identify six "means" as central. Another might determine that there are actually four or eight or one. Obviously there is much room for disagreement. Keep in mind, then, that there are various ways of presenting the essence of Medaille's approach even as I now list Harkins's six "means." I advocate them as the basis of the community life of religious women, today--but always understanding their meaning within the Gospels' call to discipleship. Please note, too, that in Harldns's list there are two dimensions in Means 2 (and perhaps in Means 3 as well). And there is some overlapping among the various "means" since the boundaries among them are not tightly drawn. Finally, note that Means 6 is phrased in such a broad, all-encompassing way that it seems to subsume the preceding five "means." Here, then, is Sister Julie Harkins's list of Medaille's "means": 171 March-April 2002 _Wag~, er ¯ Medaille's "Means" 1. Sharing experiences and feelings in prayer and doing so with candor and simplicity (Reglements, p. 9 par. 6). 2. Sharing the state of the house (outer as well as inner) and sharing the next step to which ofie is called (Reglements, p. 8 par. 4; Primitive Constitutions, p. 16 par. 1; p. 21 par. 4, 5, 6; p. 39 par. 6; p. 51 par. 8). 3. Sharing the dangers (evils) that threaten community life; protesting (promising) to safeguard what will safeguard the common union (Primitive Constitutions, pp. 58-66; Protestations, pp. 67-68). 4. Sharing what is our city and dividing the city among ourselves to discover the evils and to work for their healing (Primitive Constiitutions, p. i1 par. 6; p. 29 par. 9; p. 30 par. 1-3; p. 31 par. 1-2). 5. Sharing with each other how through works of service they are building the kingdom of love among the dear neighbors and the members of the community (Reglements, p. 8 par. 4; Primitive Constitutions, p. 17 par. 2). 6. Fidelity to the core spirituality: being grouped in honor of the Father, Son, and Spirit; Jesus, Mary, and Joseph (Maxims of Perfection, pp. 21-22; Reglements, pp. 4-5; Primitive Constitutions, pp. 12 and 57). Putting Medaille's "Means" into Practice You can see that the first three "means" listed pertain to spiritual bonding within the community; they deal primarily with discernment of spirits as a way of life. The next two "means" pertain to discerning the apostolic and prophetic stance to which the community may be called; these "means" address discernment as a decision-making process. Finally, the sixth "means" stands above the others and informs all of them inasmuch as it focuses upon the mystical relationships that are at the heart of the calling that Medaille identified for the Sisters of St. Joseph. I am keenly excited about having our Little Design community underway. This small community employs Medaille's own term, and it represents the fulfillment of a dream for refoundation that I have had for forty years. (Be it known, however, that at least one other person has called this dream my Review for Religious obsession.) As I write, this house is only three months old and at present has only two members. We have good hopes of attracting other young women who are interested in a life that is based on these six "means" of becoming an apostolic community of love. Let us now consider Medaille's first "means": sharing experiences and feelings in prayer and doing so with candor and simplicity. I will first try to explain why I feel that this is important, and then I will offer some recommendations about how to practice such sharing. The mystery of faith revealed to us in Scripture, particularly in Paul and John, is that all of history is now sacred history. This is the impact of the incarnation on our daily life (note--in Philippians 2:6-11, one of the passages cited above--the relevance of Paul's theology). All of our ordinary daily life is filled with God drawing our human consciousness to God's Self. God desires for us an ever-growing love and participation in the life of Jesus. This goes on in each moment of our human experience, and it registers as a thought, a tendency, a mood, a feeling. (Father George Aschenbrenner SJ has emphasized this approach in his conferences.) It is one thing to believe this. It is another to be deeply aware of it. It is a third step to be keenly sensitive to it. Our response is toward a greater share in living out Jesus' mission (note here the relevance of the John 17 passage on unity). To share within a community (I envision one of three to five sisters) one's experience in prayer presupposes incarnational theology and could move the community from believing to the final stage of responding. Submission to the group mandate for the purpose of growth enables believing, awareness, and sensitivity to develop. And movements of grace obviously become more explicit when inner awareness moves to vocal articulation. Sharing one's prayer experience with candor and simplicity is a demanding endeavor. An emptying is required, but I believe it leads to a new depth of communal unity if it is done in faith, All of our ordinary daily life is f!lled with God drawing our human consciousness to God's Self. --!73 Mt~.rcb-dpril 2002 Wagner ¯ Medaille's "Means" trust, and love. This depth is the mystery of God made more manifest in and among ourselves. We become more conscious of the call to respond and to be accountable. How would this be implemented? A possible scenario would be a biweekly gathering at which community members would relate movements of consolation and desolation during their prayer of the previous few days. Journaling after prayer periods would help members to be more responsibly prepared for the group gathering. Those who have had an Ignatian directed retreat will easily identify with this process. At present our small community enters into Morning Praise with a psalm, quiet time to reflect, and then the citing of a word, phrase, or line that was "given." The Gospel for the day is then read aloud. This is followed by a brief period of quiet and a brief time of communal sharing. All of this is done within half an hour and prepares us for deeper listening at liturgy. The content of our prayer in the future may vary, but the communal sharing is integral. Medaille's second "means" has three aspects: sharing the state of the house (outer as well as inner) and sharing the next step to which one is called. "The state of the house" has two meanings: first, the practical details of the community's living quarters. For harmonious living, responsibility and accountability are expected from every member. Such matters as cleaning, shopping for food, preparing meals, paying bills, scheduling prayer, hospitality, and times for silence are basic elements in a well-ordered "house." Honesty prevailing, the community will be aware of members' overextension or ill health, of things needing repair, and so forth. With solutions to be found, the quality presence of each member is important. The ebb and flow of external harmony is guaranteed by this practical sharing. The other "house" is the inner one, the heart. Teresa of Avila in her Way of Perfection notes that in praying it is essential to recognize and own how one is as one stands before the Beloved: weak, grateful, sinful, needy. This ownership of my incarnate self relates me to the incarnate Jesus. In truth, to articulate that inner state demands honesty, probes causes, and elicits understanding. What a sacred gift to offer my sisters: an emptying for the purpose of union,t My creaturely limitation stands naked before the Christ I trust, and before the Body of Review for Religious Christ in my sisters. Transformation in Christ occurs when I share in Jesus' life--in his being child of God and sharer in created human nature. The next aspect of the second "means," sharing the next step to which one is called, flows out of the group's increasing sensitivity. Articulation of deeper desires was a requirement for Jesuit novices, and this may have influenced Medaille to recommend this sharing to the first sisters. Great desires for God need to be fostered into action or they die. One's next step may be small and subtle or grand and significant. It could be to create a dream, to change a pattern of behavior, to attend to one's health, or to begin a new relationship. Such matters require careful handling with regard to the members' personal and communal mission. They begin in the human heart. It was the sharing that Teresa of Avila had with John of the Cross that enabled them to take the next steps for the refoundation of the Carmelite order. It was the vision that Ignatius shared with Francis Xavier that led to his bringing the faith to south and east Asia. Incarnational theology points out that our deepest desires are God-given. The word God gives us is to be spoken and enfleshed. The emptying required in taking next steps in our lives is attested to in the lives of men and women who accomplished much for God. A Saturday morning once a month could be set aside to ensure Medaille's second "means." Although the focus would vary, all aspects of this "means" would be attended to within this leisurely time together. Community members could take turns facilitating a simple process that might begin with listening to a member describe a project that she feels called to initiate. The listening could be followed b~ quiet reflection, questions, and dialogue. In this way one member's hopeful desire would be gracefully fostered and nurtured or deemed unsuitable or temporarily tabled for deeper discerning. At present our Little Design community gathers in the community room on Saturday mornings for about an hour and a Incarnational theology points out that our deepest desires are God-given. March-April 2002 H~ner * Medaille'~ "Means" half, a time we consider sacred. Because we are a new community, we do this every Saturday unless some special event interferes. We realize, too, that it is easy to spend too much time on the "outer" house, and so we strive to ensure the more interior and bonding elements of this second "means." Medaille's third "means" is sharing the dangers (evils) that threaten community life, protesting (promising) to safeguard what will safeguard the common union. One might ask wh

Purpose: studying of life quality indicators at elderly patients with osteoarthritis using international EuroQol questionnaire for evaluate of efficiency of sanatorium treatment.Materials and methods. 72 patients have been included in study at the age from 60 till 78 years, mean age was 67,6±8,7 years. Patients have been divided by method of randomization on two groups. Patients of one of groups in addition passed rehabilitation in sanatorium conditions for 18–21 days. Assessment of life quality related to health was conducted with use of international questionnaire EuroQol-5D-European Quality of Life instrument (EQ-5D).Results. At all patients with osteoarthritis health problems of varying degree have been revealed. In 12 months according to the questionnaire, reliable positive dynamics of life quality was observed at patients passing sanatorium treatment at the expense of improvement of ability to movement, reduce pain and discomfort and increase daily activity.Conclusions. Having of sanatorium stage of rehabilitation in complex treatment of osteoarthritis allows affect quality of life and keep remission for a longer period in comparison with outpatient treatment.KEY WORDS: quality of life, sanatorium treatments, osteoarthritis.Osteoarthritis (OA) is one of the most common disorders of the muscle-skeletal system, especially in the elderly age group ( in every third elderly person, reaching 70% among those who have over 65 years). During the natural aging occurs involutional changes in the connective tissue, especially in the tendons, ligaments, cartilage, bone tissue, in the walls of blood vessels, muscles [2]. Thus aging of body contributes to the accumulation of diseases. During the examination in elderly and senile patients were diagnosed from three to five different diseases. Modern elderly person is - a unique clinical phenomenon from the point of view on availability and the combination of its diverse in character and course of diseases that are competing for their prognostic significance and impact on quality of life. OA attributed to diseases with high comorbidity, and founded that patients with OA have a significantly higher risk of comorbid conditions than patients who do not suffering from OA [4].Clinical experience and numerous publications data suggest that OA is often associated with subsequent somatic disorders: hypertension, coronary heart disease, obesity, diabetes, lung diseases (chronic obstructive pulmonary disease) and gastro- intestinal tract diseases. The greatest burden on society observed in cases of combination OA and osteodeficiency (osteopenia, osteoporosis (OP)), which significantly decreses the quality of life [5].Quality of life - integrated description of physical, psychological, emotional and social functioning of a person based on its subjective perception. Assessment of quality of life at modern stage have more increasing strong position in medicine, reflecting on the one hand, the presence of new medical technologies that do not affect the life expectancy, but significantly improve its quality, and from the other hand - expanding activity of the patient, increasing of its role in choice of methods of diagnostic and treatment [9].When selecting the questionnaires it is important to consider that to be used in a clinical studying suitable only those that give results of the evaluation quality of life in a form of a single summary score from 0 to 1.0. These includes a generic questionnaire EQ-5D (EuroQol) [8]. This general questionnaire is easy to fill , widely used in different countries and gives during the processing of collected data single score to measure the quality of life, represented by values between 0 and 1, which also provides the possibility of its using in clinical trials. This questionnaire is widely used in various clinical situations , including in assessing the quality of life patients with rheumatic diseases [7].The aging process is controversial, because on the background of regression processes - atrophy, degradation, etc., develops progressive trends of creating the new compensatory-adaptive mechanisms to maintain homeostasis in an aging body, which, however, does not fully offset the growing phenomena of degradation [2]. It should be noted that the adaptive capacity of the aging body is reduced, the possibility of development various diseases increases. In this context, particularly important in cases of illness in the elderly patient is the role of sanogenetic mechanisms, their stimulation and support. A special interest belongs to the sanatorium stage of rehabilitation, whose mission is the prevention of disease progression, stimulation of compensatory capacity of the muscle-skeletal system and the possible restoration of joint function.Spa treatment has a special place in the treatment and preventive care of elderly patients , as a stage in the system of rehabilitation of many chronic diseases. Multi-disciplinary nature of medical rehabilitation in spa conditions, a wide range of rehabilitation methods can embrace patients of all age groups with the most common diseases [1].Compared with medication treatment, natural and artificial physical factors, when they are properly used, characterized by the absence of allergies, lower incidence and severity of side effects, the ability of positively influencing on the number of pathological processes and the whole body, thus helping to improve the quality of life and are important in the prevention of premature aging [2]. In the resort conditions further rehabilitation is indicated for patients with initial stages of OA, disabled (groups I and II), patients with resistant synovitis and comorbidity with the possibility of self-servicing (including general contraindications for a spa treatment) [3].The aim of the study. To investigate the quality of life in elderly patients with osteoarthritis using international EuroQol questionnaire to evaluate the effectiveness of spa treatment.Materials and methods. In study were included 72 patients aged from 60 to 78 years, middle age was 67,6 ± 8,7 years. Among the patients predominates women - 88.4 %. I radiographic stage of osteoarthritis by J.H. Kellgren-Lawrence [ 6] was diagnosed in 23,3 % of patients , II stage - in 76,7 %. In the view of modern geriatric approaches applying of the physical factors in patients with OA who were in the spa rehabilitation stage in the appointment of balneotherapeutic procedures we gave preference to ultrasonic inhalation of mineral waters and baths , from physiotherapy usually prescribed magnetic-lazer therapy, interferential therapy, patients also performed massage and physical rehabilitation . In order to prevent climate-adaptational and reaclimate-adaptational reactions and optimization process of climate-adaptation were included into the treatment complex ( based on established risk factors) adaptogens and treatment procedures that have adaptogenic action ( phytoaeroionisation , singlet-oxygen therapy). In the process of rehabilitation treatment in sanatorium conditions , we have selected the most effective combination of different methods of rehabilitation , which caused the most significant treatment effectiveness : a combination of balneotherapy , physiotherapy and exercise therapy. To improve continuity during medical rehabilitation, at discharging from the sanatorium patients were given written (in the form of special attractions ) recommendatitons about further treatment, lifestyle, physical activity, diet etc.By the method of randomization, patients were divided into two groups. A marked difference for the main source of clinical and functional parameters between the groups were not observed. The control group consisted of 14 patients of the same age without joint pathology. Treatment regimens differed between the studying groups the presence in one of the groups sanatorium stage of rehabilitation. In the first group (n=34) patients received Structum 500 mg 2 times a day ( within 6 months of the year ) and courses of NSAID, including mainly patients treated with meloxicam ( at a dose of 7,5 mg/d) or nimesulide (in dose of 100-200 mg/d) for 7-10 days during worcening. The patients of the second group (n=38) during the 18-21 day were on spa treatment ( once a year ), in the scheme of rehabilitation were: sitting hydrogen sulfide baths, a concentration of 80 mg/L for 10 minutes at a temperature of 360C , the course of 8 procedures every other day or ultrasonic inhalation by hydrogen sulfide water, period of 5 minutes; blue clay applications every other day at 260C temperature; interferential therapy and magnet-lazer therapy on the affected joints to 8 treatments alternately every other day ; pneumomassage ; classes of physical rehabilitation therapy, aromatherapy , singlet -oxygen therapy . After the sanatorium stage of rehabilitation patients are taking drugs containing chondroitin sulfate (within 6 months of the year), at worcening of NSAIDs.Assessment quality of life related to health , was conducted using an international EuroQol-5D-European Quality of Life instrument (EQ-5D), which consists of two parts. At first part the patient self- assessed his condition by 5 parameters: mobility, self-care , usual activities, pain and discomfort , anxiety and depression. In each variant patients could give three possible answers : No problem - 1 , there is some problem - 2, much of the problem - 3. In the second part of the questionnaire , patients assessed their health on a scale from 0 to 100 on the VAS, the so-called thermometer , where 0 means the worst condition , 100 - the best state of health of the patient. This part of the questionnaire is a quantitative assessment of general health.Statistical analysis of the results was done in the department of statistical system research at SHEE "Ternopil State Medical University by I. Y. Gorbachevsky Ministry of Health of Ukraine" in the software package Statsoft STATISTIC. To determine the reliability of the differences in the change of certain indicators were used parametric and non-parametric methods: criterion Wilkoksona, two-sided Fisher's criterion. A significant differences were considered when the degree of probability of error-free prognosis is (p) 95% (p <0.05). Results and discussion. General description of the health status of patients studied with OA according to EQ-5D questionnaire is given in the table.In all patients with osteoarthritis were found health problems of different severity degrees. Mostly suffers ability to travel and daily activity . This data confirms that the OA in the elderly age reduces quality of life. After 12 months, according to questionnaire, health status was different in two groups . Reliable positive trend was in patients from the second group 57,9 % (p < 0,05), as a result of improving the ability to travel in space , reducing pain and discomfort and increasing of daily activity.According to the second part of the questionnaire EQ-5D, at baseline, most patients had reduced general health assessment : the first group to 51,91 ± 1,07 ( median for «thermometer» EQ 52 points ) in the second group to 50,65 ± 1,17 ( median 48,5 points) in comparison with the best state of possible health. 12 months after the sanatorium stage of rehabilitation of patients with repeated testing were produced the following results : The average index quality of life on the " thermometer " EQ-5D questionnaire in the first group of patients was 54,76 ± 1,23 ( median - 56 points), the second group was 69,28 ± 0,89 ( median - 70 points), reliability differences is high : p < 0,001.In the category quality of life most of all patients reacted on the presence of sanatorium stage of rehabilitation in the category " movement in space " ( GPA retesting 1,60 ± 0,08, p < 0,001), " daily activity " ( GPA retesting 1 68 ± 0,07, p < 0,001), " pain / discomfort " ( GPA retesting 1,92 ± 0,08, p < 0,001), " anxiety / depression ( GPA retesting 1 52 ± 0,08, p < 0,05).Thus, the data suggested that in elderly patients with OA who were once a year on a spa treatment and took over 6 months structure-modification drugs significantly upgraded quality of life during 12 months.Conclusions1. Based on the analysis were founded that elderly patients with OA who underwent rehabilitation treatment in sanatorium- health resorts have continued improving quality of life in comparison with patients who were treated only in outpatient conditions.2. Availability sanatorium stage of rehabilitation in the treatment of elderly patients with OA contributes more complex influence on the human organism.3. Multi-disciplinary nature of medical rehabilitation in spa conditions , a wide range of used restorative treatment methods can affect the quality of life and maintain remission for more longer period in comparison with outpatient treatment.4. Monitoring the quality of life can not only control the functional state of the organism in the elderly aged people at various stages of treatment , but also to properly evaluate the effectiveness of treatment , and, if necessary, to carry out the correction of rehabilitation activities .Perspectives for future research. Aimed at studying the impact of rehabilitative and preventive measures on the quality of life in elderly patients with osteoarthritis at other stages of rehabilitation. Further work in this direction is reasonable and economically justified.REFERENCES1. Golyachenko A.O., Martynyuk V.I., Bakalyuk T.G. Medical rehabilitation in the spa conditions // Journal of research. - 2007 . - № 4. - P. 8-9.2. Kazymyrko V.K., KovalenkoV.N., Flehontova V.V. Involutional osteoarthritis and osteoporosis. - Donetsk: Publisher Zaslavsky A.J., 2011. - 724 p.3. Kovalenko V.N., Bortkiewicz A.P. Osteoarthritis . Practical guidance . - K.: Moryon , 2005. - 592 p.4. Mendel O.I., Naumov A.V., Alekseeva L.I. et al Osteoarthritis as a factor of risk in cardio-vascular catastrophes // Ukrainian Journal of Rheumatology . - 2010 . - № 3. - P. 68-73.5. Povoroznyuk V.V. Osteoarthritis // Art of treatments. - 2004 . - № 3. - P.16 -23.6 . Altman R., Asch E., Bloch D. et al. The American College of Rheumatology criteria for the classification and reporting of osteoarthritis of the knee // Arthritis Rheum. - 1986 . - № 29. - P. 1039-1049 .7 . Harrison M.J., Davies L.M., Bansback N.J. et al. The comparative responsiveness of the EQ-5D and SF-6D to change in patients with inflammatory arthritis // Qual Life Res. - 2009 . - № 18. - P. 1195-1205.8 . Herdman M., Gudex C., Lloyd A., et al. Development and preliminary testing of the new five-level version of EQ-5D (EQ-5D-5L) // Qual Life Res. - 2011 . - № 20 . - P. 1727-1736.9 . Langley P., Muller-Schwefe G., Nicolaou A., Liedgens H., Pergolizzi J., Varrassi G. The societal impact of pain in the European Union: health-related quality of life and healthcare resource utilization // J. Med Econ. - 2010 . - № 1. - P. 571-581. ; Мета: вивчення показників якості життя у хворих похилого віку на остеоартроз з використанням міжнародного запитальника EuroQol для оцінки ефективності санаторно-курортного лікування.Матеріали і методи. У дослідження було включено 72 пацієнти віком від 60 до 78 років, середній вік склав 67,6±8,7 року. Методом рандомізації пацієнтів було розподілено на дві групи. Пацієнти однієї з груп додатково проходили реабілітацію в умовах санаторію протягом 18-21 дня. Оцінка якості життя, пов'язаного зі здоров'ям, проводилась з використанням міжнародного запитальника EuroQol-5D-European Quality of Life instrument (EQ-5D).Результати. У всіх хворих на остеоартроз виявлено проблеми зі здоров'ям різного ступеня. Через 12 місяців за даними запитальника достовірна позитивна динаміка якості життя спостерігалася у пацієнтів, що проходили санаторно-куротне лікування, за рахунок покращення здатності до пересування, зменшення болю і дискомфорту та збільшення повсякденної активності.Висновки. Наявність санаторно-курортного етапу реабілітації у комплексному лікуванні остеоартрозу дозволяє вплинути на якість життя та зберегти ремісію на більш тривалий термін порівняно з амбулаторним лікуванням.КЛЮЧОВІ СЛОВА: якість життя, санаторно-курортне лікування, остеоартроз.

Purpose: studying of life quality indicators at elderly patients with osteoarthritis using international EuroQol questionnaire for evaluate of efficiency of sanatorium treatment.Materials and methods. 72 patients have been included in study at the age from 60 till 78 years, mean age was 67,6±8,7 years. Patients have been divided by method of randomization on two groups. Patients of one of groups in addition passed rehabilitation in sanatorium conditions for 18–21 days. Assessment of life quality related to health was conducted with use of international questionnaire EuroQol-5D-European Quality of Life instrument (EQ-5D).Results. At all patients with osteoarthritis health problems of varying degree have been revealed. In 12 months according to the questionnaire, reliable positive dynamics of life quality was observed at patients passing sanatorium treatment at the expense of improvement of ability to movement, reduce pain and discomfort and increase daily activity.Conclusions. Having of sanatorium stage of rehabilitation in complex treatment of osteoarthritis allows affect quality of life and keep remission for a longer period in comparison with outpatient treatment.KEY WORDS: quality of life, sanatorium treatments, osteoarthritis.Osteoarthritis (OA) is one of the most common disorders of the muscle-skeletal system, especially in the elderly age group ( in every third elderly person, reaching 70% among those who have over 65 years). During the natural aging occurs involutional changes in the connective tissue, especially in the tendons, ligaments, cartilage, bone tissue, in the walls of blood vessels, muscles [2]. Thus aging of body contributes to the accumulation of diseases. During the examination in elderly and senile patients were diagnosed from three to five different diseases. Modern elderly person is - a unique clinical phenomenon from the point of view on availability and the combination of its diverse in character and course of diseases that are competing for their prognostic significance and impact on quality of life. OA attributed to diseases with high comorbidity, and founded that patients with OA have a significantly higher risk of comorbid conditions than patients who do not suffering from OA [4].Clinical experience and numerous publications data suggest that OA is often associated with subsequent somatic disorders: hypertension, coronary heart disease, obesity, diabetes, lung diseases (chronic obstructive pulmonary disease) and gastro- intestinal tract diseases. The greatest burden on society observed in cases of combination OA and osteodeficiency (osteopenia, osteoporosis (OP)), which significantly decreses the quality of life [5].Quality of life - integrated description of physical, psychological, emotional and social functioning of a person based on its subjective perception. Assessment of quality of life at modern stage have more increasing strong position in medicine, reflecting on the one hand, the presence of new medical technologies that do not affect the life expectancy, but significantly improve its quality, and from the other hand - expanding activity of the patient, increasing of its role in choice of methods of diagnostic and treatment [9].When selecting the questionnaires it is important to consider that to be used in a clinical studying suitable only those that give results of the evaluation quality of life in a form of a single summary score from 0 to 1.0. These includes a generic questionnaire EQ-5D (EuroQol) [8]. This general questionnaire is easy to fill , widely used in different countries and gives during the processing of collected data single score to measure the quality of life, represented by values between 0 and 1, which also provides the possibility of its using in clinical trials. This questionnaire is widely used in various clinical situations , including in assessing the quality of life patients with rheumatic diseases [7].The aging process is controversial, because on the background of regression processes - atrophy, degradation, etc., develops progressive trends of creating the new compensatory-adaptive mechanisms to maintain homeostasis in an aging body, which, however, does not fully offset the growing phenomena of degradation [2]. It should be noted that the adaptive capacity of the aging body is reduced, the possibility of development various diseases increases. In this context, particularly important in cases of illness in the elderly patient is the role of sanogenetic mechanisms, their stimulation and support. A special interest belongs to the sanatorium stage of rehabilitation, whose mission is the prevention of disease progression, stimulation of compensatory capacity of the muscle-skeletal system and the possible restoration of joint function.Spa treatment has a special place in the treatment and preventive care of elderly patients , as a stage in the system of rehabilitation of many chronic diseases. Multi-disciplinary nature of medical rehabilitation in spa conditions, a wide range of rehabilitation methods can embrace patients of all age groups with the most common diseases [1].Compared with medication treatment, natural and artificial physical factors, when they are properly used, characterized by the absence of allergies, lower incidence and severity of side effects, the ability of positively influencing on the number of pathological processes and the whole body, thus helping to improve the quality of life and are important in the prevention of premature aging [2]. In the resort conditions further rehabilitation is indicated for patients with initial stages of OA, disabled (groups I and II), patients with resistant synovitis and comorbidity with the possibility of self-servicing (including general contraindications for a spa treatment) [3].The aim of the study. To investigate the quality of life in elderly patients with osteoarthritis using international EuroQol questionnaire to evaluate the effectiveness of spa treatment.Materials and methods. In study were included 72 patients aged from 60 to 78 years, middle age was 67,6 ± 8,7 years. Among the patients predominates women - 88.4 %. I radiographic stage of osteoarthritis by J.H. Kellgren-Lawrence [ 6] was diagnosed in 23,3 % of patients , II stage - in 76,7 %. In the view of modern geriatric approaches applying of the physical factors in patients with OA who were in the spa rehabilitation stage in the appointment of balneotherapeutic procedures we gave preference to ultrasonic inhalation of mineral waters and baths , from physiotherapy usually prescribed magnetic-lazer therapy, interferential therapy, patients also performed massage and physical rehabilitation . In order to prevent climate-adaptational and reaclimate-adaptational reactions and optimization process of climate-adaptation were included into the treatment complex ( based on established risk factors) adaptogens and treatment procedures that have adaptogenic action ( phytoaeroionisation , singlet-oxygen therapy). In the process of rehabilitation treatment in sanatorium conditions , we have selected the most effective combination of different methods of rehabilitation , which caused the most significant treatment effectiveness : a combination of balneotherapy , physiotherapy and exercise therapy. To improve continuity during medical rehabilitation, at discharging from the sanatorium patients were given written (in the form of special attractions ) recommendatitons about further treatment, lifestyle, physical activity, diet etc.By the method of randomization, patients were divided into two groups. A marked difference for the main source of clinical and functional parameters between the groups were not observed. The control group consisted of 14 patients of the same age without joint pathology. Treatment regimens differed between the studying groups the presence in one of the groups sanatorium stage of rehabilitation. In the first group (n=34) patients received Structum 500 mg 2 times a day ( within 6 months of the year ) and courses of NSAID, including mainly patients treated with meloxicam ( at a dose of 7,5 mg/d) or nimesulide (in dose of 100-200 mg/d) for 7-10 days during worcening. The patients of the second group (n=38) during the 18-21 day were on spa treatment ( once a year ), in the scheme of rehabilitation were: sitting hydrogen sulfide baths, a concentration of 80 mg/L for 10 minutes at a temperature of 360C , the course of 8 procedures every other day or ultrasonic inhalation by hydrogen sulfide water, period of 5 minutes; blue clay applications every other day at 260C temperature; interferential therapy and magnet-lazer therapy on the affected joints to 8 treatments alternately every other day ; pneumomassage ; classes of physical rehabilitation therapy, aromatherapy , singlet -oxygen therapy . After the sanatorium stage of rehabilitation patients are taking drugs containing chondroitin sulfate (within 6 months of the year), at worcening of NSAIDs.Assessment quality of life related to health , was conducted using an international EuroQol-5D-European Quality of Life instrument (EQ-5D), which consists of two parts. At first part the patient self- assessed his condition by 5 parameters: mobility, self-care , usual activities, pain and discomfort , anxiety and depression. In each variant patients could give three possible answers : No problem - 1 , there is some problem - 2, much of the problem - 3. In the second part of the questionnaire , patients assessed their health on a scale from 0 to 100 on the VAS, the so-called thermometer , where 0 means the worst condition , 100 - the best state of health of the patient. This part of the questionnaire is a quantitative assessment of general health.Statistical analysis of the results was done in the department of statistical system research at SHEE "Ternopil State Medical University by I. Y. Gorbachevsky Ministry of Health of Ukraine" in the software package Statsoft STATISTIC. To determine the reliability of the differences in the change of certain indicators were used parametric and non-parametric methods: criterion Wilkoksona, two-sided Fisher's criterion. A significant differences were considered when the degree of probability of error-free prognosis is (p) 95% (p <0.05). Results and discussion. General description of the health status of patients studied with OA according to EQ-5D questionnaire is given in the table.In all patients with osteoarthritis were found health problems of different severity degrees. Mostly suffers ability to travel and daily activity . This data confirms that the OA in the elderly age reduces quality of life. After 12 months, according to questionnaire, health status was different in two groups . Reliable positive trend was in patients from the second group 57,9 % (p < 0,05), as a result of improving the ability to travel in space , reducing pain and discomfort and increasing of daily activity.According to the second part of the questionnaire EQ-5D, at baseline, most patients had reduced general health assessment : the first group to 51,91 ± 1,07 ( median for «thermometer» EQ 52 points ) in the second group to 50,65 ± 1,17 ( median 48,5 points) in comparison with the best state of possible health. 12 months after the sanatorium stage of rehabilitation of patients with repeated testing were produced the following results : The average index quality of life on the " thermometer " EQ-5D questionnaire in the first group of patients was 54,76 ± 1,23 ( median - 56 points), the second group was 69,28 ± 0,89 ( median - 70 points), reliability differences is high : p < 0,001.In the category quality of life most of all patients reacted on the presence of sanatorium stage of rehabilitation in the category " movement in space " ( GPA retesting 1,60 ± 0,08, p < 0,001), " daily activity " ( GPA retesting 1 68 ± 0,07, p < 0,001), " pain / discomfort " ( GPA retesting 1,92 ± 0,08, p < 0,001), " anxiety / depression ( GPA retesting 1 52 ± 0,08, p < 0,05).Thus, the data suggested that in elderly patients with OA who were once a year on a spa treatment and took over 6 months structure-modification drugs significantly upgraded quality of life during 12 months.Conclusions1. Based on the analysis were founded that elderly patients with OA who underwent rehabilitation treatment in sanatorium- health resorts have continued improving quality of life in comparison with patients who were treated only in outpatient conditions.2. Availability sanatorium stage of rehabilitation in the treatment of elderly patients with OA contributes more complex influence on the human organism.3. Multi-disciplinary nature of medical rehabilitation in spa conditions , a wide range of used restorative treatment methods can affect the quality of life and maintain remission for more longer period in comparison with outpatient treatment.4. Monitoring the quality of life can not only control the functional state of the organism in the elderly aged people at various stages of treatment , but also to properly evaluate the effectiveness of treatment , and, if necessary, to carry out the correction of rehabilitation activities .Perspectives for future research. Aimed at studying the impact of rehabilitative and preventive measures on the quality of life in elderly patients with osteoarthritis at other stages of rehabilitation. Further work in this direction is reasonable and economically justified.REFERENCES1. Golyachenko A.O., Martynyuk V.I., Bakalyuk T.G. Medical rehabilitation in the spa conditions // Journal of research. - 2007 . - № 4. - P. 8-9.2. Kazymyrko V.K., KovalenkoV.N., Flehontova V.V. Involutional osteoarthritis and osteoporosis. - Donetsk: Publisher Zaslavsky A.J., 2011. - 724 p.3. Kovalenko V.N., Bortkiewicz A.P. Osteoarthritis . Practical guidance . - K.: Moryon , 2005. - 592 p.4. Mendel O.I., Naumov A.V., Alekseeva L.I. et al Osteoarthritis as a factor of risk in cardio-vascular catastrophes // Ukrainian Journal of Rheumatology . - 2010 . - № 3. - P. 68-73.5. Povoroznyuk V.V. Osteoarthritis // Art of treatments. - 2004 . - № 3. - P.16 -23.6 . Altman R., Asch E., Bloch D. et al. The American College of Rheumatology criteria for the classification and reporting of osteoarthritis of the knee // Arthritis Rheum. - 1986 . - № 29. - P. 1039-1049 .7 . Harrison M.J., Davies L.M., Bansback N.J. et al. The comparative responsiveness of the EQ-5D and SF-6D to change in patients with inflammatory arthritis // Qual Life Res. - 2009 . - № 18. - P. 1195-1205.8 . Herdman M., Gudex C., Lloyd A., et al. Development and preliminary testing of the new five-level version of EQ-5D (EQ-5D-5L) // Qual Life Res. - 2011 . - № 20 . - P. 1727-1736.9 . Langley P., Muller-Schwefe G., Nicolaou A., Liedgens H., Pergolizzi J., Varrassi G. The societal impact of pain in the European Union: health-related quality of life and healthcare resource utilization // J. Med Econ. - 2010 . - № 1. - P. 571-581. ; Мета: вивчення показників якості життя у хворих похилого віку на остеоартроз з використанням міжнародного запитальника EuroQol для оцінки ефективності санаторно-курортного лікування.Матеріали і методи. У дослідження було включено 72 пацієнти віком від 60 до 78 років, середній вік склав 67,6±8,7 року. Методом рандомізації пацієнтів було розподілено на дві групи. Пацієнти однієї з груп додатково проходили реабілітацію в умовах санаторію протягом 18-21 дня. Оцінка якості життя, пов'язаного зі здоров'ям, проводилась з використанням міжнародного запитальника EuroQol-5D-European Quality of Life instrument (EQ-5D).Результати. У всіх хворих на остеоартроз виявлено проблеми зі здоров'ям різного ступеня. Через 12 місяців за даними запитальника достовірна позитивна динаміка якості життя спостерігалася у пацієнтів, що проходили санаторно-куротне лікування, за рахунок покращення здатності до пересування, зменшення болю і дискомфорту та збільшення повсякденної активності.Висновки. Наявність санаторно-курортного етапу реабілітації у комплексному лікуванні остеоартрозу дозволяє вплинути на якість життя та зберегти ремісію на більш тривалий термін порівняно з амбулаторним лікуванням.КЛЮЧОВІ СЛОВА: якість життя, санаторно-курортне лікування, остеоартроз.

PENGARUH DUKUNGAN ORGANISASI, BEBAN KERJA DAN KETERIKATAN KERJA TERHADAP KINERJA PERAWAT PADA RSJD SUNGAI BANGKONG KALIMANTAN BARAT Kurnia Utami ABSTRAK Ketertarikan penulis dalam melakukan penelitian ini ialah dikarenakan adanya masalah-masalah yang menarik di RSJD Sungai Bangkong Kalimantan Barat yang menjadi satu-satunya rumah sakit jiwa di pontianak, dimana masalah yang didapatkan mengatakan bahwa diduga kurangnya dukungan organisasi yang diterima, tingginya beban kerja serta kurangnya keterikatan kerja yang dialami oleh perawat sehingga hal ini dapat menurunkan kinerjanya. Tujuan penelitian ini adalah untuk menguji pengaruh dukungan organisasi, beban kerja, dan keterikatan kerja terhadap kinerja. Subjek penelitian ini adalah Perawat PNS pada RSJD Sungai Bangkong Kalimantan Barat. Metode penelitian ini berjenis kuantitatif. Berdasarkan tingkat eksplanasi, penelitian ini merupakan penelitian asosiatif kausal. Bentuk penelitian ini adalah penelitian survei dengan menggunakan kuesioner sebagai alat pengumpul data. Sampel penelitian sebanyak 79 perawat, kuesioner disebarkan kepada 79 perawat. Total diperoleh 74 tanggapan responden. Pengujian data menggunakan program SPSS 22. Pembahasan melalui analisis deskriptif, uji asumsi klasik, dan uji hipotesis dengan metode analisis regresi berganda. Hasilnya, dukungan organisasi (X1) berpengaruh positif dan signifikan terhadap kinerja (Y). Beban kerja (X2) berpengaruh negatif tetapi tidak signifikan terhadap kinerja (Y) dan keterikatan kerja (X3) berpengaruh positif dan signifikan terhadap kinerja (Y). Kata Kunci : Dukungan Organisasi, Beban Kerja, Keterikatan Kerja dan Kinerja. DAFTAR PUSTAKAAli, S., & Farooqi, Y. A. (2014) Effect of Work Overload on Job Satisfication, Effect of Job Satisfication on Employee Performance and Employee Enggagement. International Journal of Multidisciplinary Sciences and Engineering,8 (1), 23-30.Angin, M. R., Lumbanraja, P., & Absah, Y. (2020). The Effect of Quality of Work Life and Work Engagement to Employee Performance with Job Satisfaction as an Intervening Variable in PT. Mopoly Raya Medan. International Journal of Research and Review,7 (2), 72-78.Arifin, F., Troena, E., Djumahir, & Rahayu. (2014). Organizational Culture, Transformational Leadership, Work Engagement and Teacher's Performance: Test of a Model. International Journal of Education and Research,2(1), 1–14.Arini, B. (2021). Pengaruh Shift Kerja dan Beban Kerja terhadap Kinerja Perawat Pada Moslem Baby Day Care Di Timoho Yogyakarta (Studi Pada Moslem Baby Day Care). Jurnal Akmenika,18 (1), 485-491.Baliartati, B. O. (2016). Pengaruh Organizational Support Terhadap Job Satisfaction Tenaga Edukatip Tetap Fakultas Ekonomi dan Bisnis Universitas Trisakti. Jurnal Manajemen dan Pemasaran Jasa,9 (1), 35-51.Chandra, R., & Adriansyah, D. (2017) Pengaruh Beban Kerja dan Stres Kerja terhadap Kinerja Karyawan pada PT. 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Not Available ; The land resource inventory of Itakal-1 Microwatershed was conducted using village cadastral maps and IRS satellite imagery on 1:7920 scale. The false colour composites of IRS imagery were interpreted for physiography and the physiographic delineations were used as base for mapping soils. The soils were studied in several transects and a soil map was prepared with phases of soil series as mapping units. Random checks were made all over the area outside the transects to confirm and validate the soil map unit boundaries. The soil map shows the geographic distribution and extent, characteristics, classification, behavior and use potentials of the soils in the microwatershed. The present study covers an area of 540 ha in Yadgir taluk & district, Karnataka. The climate is semiarid and categorized as drought-prone with an average annual rainfall of 866 mm, of which about 652 mm is received during south-west monsoon, 138 mm during north-east and the remaining 76 mm during the rest of the year. An area of 522 ha in the microwatershed is covered by soils and about 18 ha by others (habitation and water bodies). The salient findings from the land resource inventory are summarized briefly below.  The soils belong to 7 soil series and 8 soil phases (management units) and 4 land management units.  The length of crop growing period is about 120-150 days starting from 1st week of June to 4th week of October.  From the master soil map, several interpretative and thematic maps like land capability, soil depth, surface soil texture, soil gravelliness, available water capacity, soil slope and soil erosion were generated.  Soil fertility status maps for macro and micronutrients were generated based on the surface soil samples collected at every 320 m grid interval.  Land suitability for growing 29 major agricultural and horticultural crops was assessed and maps showing the degree of suitability along with constraints were generated.  Entire area in the microwatershed is suitable for agriculture.  About 92 per cent area of the microwatershed has soils that are moderately deep to very deep (75 - >150 cm) and 4 per cent soils are moderately shallow (50-75 cm).  About 4 per cent area of the microwatershed has loamy soils and 92 per cent clayey soils.  About of 86 per cent area of the microwatershed has non gravelly (200 mm/m) in available water capacity, 20 per cent medium (101-150 mm/m) and 16 per cent area low (51-100 mm/m) in available water capacity.  An area of 13 per cent has nearly level (0-1% slope) lands and 83 per cent has very gently sloping (1-3% slope) lands of the microwatershed.  An area of about 65 per cent area is moderately (e2) eroded and 31 per cent area is slightly (e1) eroded.  An area of about 22 per cent is neutral (pH 6.5 to 7.3), 52 per cent slightly alkaline (pH 7.3 to 7.8) and 23 per cent is moderately alkaline (pH 7.8 to 8.4) in reaction.  The Electrical Conductivity (EC) of the soils in the entire cultivated area of the microwatershed is dominantly 0.75%), 57 per cent medium (0.50-0.75%) and 9 per cent is low ( 57 kg/ha) in available phosphorus.  An area 89 per cent is high (>337 kg/ha) and 8 per cent is medium (145-337 kg/ha) in available potassium of the microwatershed.  Available sulphur is low (20 ppm) 28 per cent of the microwatershed.  Available boron is low (4.5 ppm) in 60 per cent and deficient (<4.5 ppm) in 37 per cent area of the microwatershed.  Available manganese and copper are sufficient in the entire cultivated area of the microwatershed.  Available zinc is deficient (<0.6 ppm) in the entire cultivated area of the microwatershed.  The land suitability for 29 major crops grown in the microwatershed were assessed and the areas that are highly suitable (S1) and moderately suitable (S2) are given below. It is however to be noted that a given soil may be suitable for various crops but what specific crop to be grown may be decided by the farmer looking to his capacity to invest on various inputs, marketing infrastructure, market price and finally the demand and supply position. Land suitability for various crops in the Microwatershed Crop Suitability Area in ha (%) Crop Suitability Area in ha (%) Highly suitable (S1) Moderately suitable (S2) Highly suitable (S1) Moderately suitable (S2) Sorghum - 244(45) Guava - 65(12) Maize 65(12) 179(33) Sapota - 65(12) Bajra 65(12) 179(33) Pomegranate - 220(41) Groundnut 65(12) 24(4) Musambi - 220(41) Sunflower - 220(41) Lime - 220(41) Redgram - 220(41) Amla 65(12) 24(4) Bengal gram - 155(29) Cashew - - Cotton - 155(29) Jackfruit - 65(12) Chilli 65(12) 179(33) Jamun - - Tomato 65(12) 24(4) Custard apple 65(12) 179(33) Brinjal 65(12) 24(4) Tamarind - - Onion 65(12) 24(4) Mulberry - 65(12) Bhendi 65(12) 179(33) Marigold 65(12) 179(33) Drumstick - 65(12) Chrysanthemum 65(12) 179(33) Mango - -  Apart from the individual crop suitability, a proposed crop plan has been prepared for the identified LMUs by considering only the highly and moderately suitable lands for different crops and cropping systems with food, fodder, fibre and horticulture crops.  Maintaining soil-health is vital for crop production and conserve soil and land resource base for maintaining ecological balance and to mitigate climate change. For this, several ameliorative measures have been suggested to these problematic soils like saline/alkali, highly eroded, sandy soils etc.,  Soil and water conservation treatment plan has been prepared that would help in identifying the sites to be treated and also the type of structures required.  As part of the greening programme, several tree species have been suggested to be planted in marginal and sub marginal lands, field bunds and also in the hillocks, mounds and ridges. This would help in not only supplementing the farm income but also provide fodder and fuel and generate lot of biomass which would help in maintaining an ecological balance and also contribute to mitigating the climate change. FINDINGS OF THE SOCIO-ECONOMIC SURVEY  The survey was conducted in Itakal-1 is located at North latitude 160 54' 13.021" and 160 53' 26.25" and East longitude 770 24' 24.188'' and 770 23' 10.84" covering an area of about 118.39 ha coming under Gurumitkal village of Yadagiri taluk.  Socio-economic analysis of Itakal-1 micro watersheds of Mothakapalli subwatershed, Yadgiri taluk & District indicated that, out of the total sample of 35 farmers were sampled in Itakal-1 micro-watershed among households surveyed 21 (60.00%) were marginal, 4 (11.43%) were small, 3 (8.57 %) were semi medium and 2 (5.71 %) were medium farmers. 5 landless farmers were also interviewed for the survey.  The population characteristics of households indicated that, there were 107 (62.21%) men and 65 (37.79 %) were women. The average population of landless was 6.2, marginal farmers were 4.7, small farmers were 5, semi medium farmers were 4.3 and medium farmers were 4.5.  Majority of the respondents (40.12%) were in the age group of 16-35 years.  Education level of the sample households indicated that, there were 24.42 per cent illiterates, 0.58 percent were functional literates, 70.36 per cent pre university education and 7.56 per cent attained graduation.  About, 80.00 per cent of household heads practicing agriculture.  Agriculture was the major occupation for 47.67 per cent of the household members.  In the study area, 40.00 per cent of the households possess katcha house and 57.14 per cent possess pucca house.  The durable assets owned by the households showed that, 80.00 per cent possess TV, 42.86 per cent possess mixer grinder, 91.43 per cent possess mobile phones and 54.29 per cent possess motor cycles.  Farm implements owned by the households indicated that, 37.14 per cent of the households possess plough, 5.71 per cent possess tractor, 14.29 per cent possess bullock cart and 20.00 per cent possess sprayer.  Regarding livestock possession by the households, 5.71 per cent possess local cow and 5.71 per cent possess buffalo.  The average labour availability in the study area showed that, own labour men available in the micro watershed was 1.54, women available in the micro watershed was 1.03, hired labour (men) available was 5.14 and hired labour (women) available was 8.86.  Further, 25.71 per cent of the households opined that hired labour was inadequate during the agricultural season. 2  Out of the total land holding of the sample respondents 80.49 per cent (29.68 ha) of the area is under dry condition and the remaining 19.51 per cent area is irrigated land.  There were 3.00 live bore wells and 3.00 dry bore wells among the sampled households.  Bore well was the major source of irrigation for 14.29 per cent of the households.  The major crops grown by sample farmers are Red gram, Groundnut, Cotton, Jowar and Paddy and cropping intensity was recorded as 100.00 per cent.  Out of the sample households 97.14 percent possessed bank account and 14.29 per cent of them have savings in the account.  About 102.86 per cent of the respondents borrowed credit from various sources.  Among the credit borrowed by households, 40.00 per cent have borrowed loan from commercial banks and 30.00 per cent from co-operative/Grameena bank.  Majority of the respondents (90.00%) have borrowed loan for agriculture purpose.  Regarding the opinion on institutional sources of credit, 54.55 per cent of the households opined that credit helped to perform timely agricultural operations, while, only 36.36 per cent respondents opined that loan amount was adequate to fulfil their requirement.  The per hectare cost of cultivation for Red gram, Groundnut, Cotton, Jowar and Paddy was Rs.43067.31, 90445.62, 39213.13, 139598.90 and 48958.89 with benefit cost ratio of 1:1.62, 1: 1.29, 1: 1.96, 1: 1.90 and 1:0.80 respectively.  Further, 14.29 per cent of the households opined that dry fodder was adequate and 2.86 per cent of the households have opined that the green fodder was adequate.  The average annual gross income of the farmers was Rs. 137397.14 in microwatershed, of which Rs. 49711.43 comes from agriculture.  Sampled households have grown 46 horticulture trees and 14 forestry trees together in the fields and back yards.  About 8.57 per cent of the households shown interest to cultivate horticultural crops.  Households have an average investment capacity of Rs. 7571.43 for land development and Rs. 2857.14 for irrigation facility.  Source of funds for additional investment is concerned, 42.86 per cent depends on own funds and 5.71 per cent depends on bank loan for land development activities.  Regarding marketing channels, 82.86 per cent of the households have sold agricultural produce to the local/village merchants, while, 2.86 per cent have sold in regulated markets. 3  Further, 62.86 per cent of the households have used tractor for the transport of agriculture commodity.  Majority of the farmers (60.00%) have experienced soil and water erosion problems in the watershed and 71.43 per cent of the households were interested towards soil testing.  Fire was the major source of fuel for domestic use for 57.14 per cent of the households and 54.29 per cent households has LPG connection.  Piped supply was the major source for drinking water for 94.29 per cent of the households.  Electricity was the major source of light for 100.00 per cent of the households.  In the study area, 22.86 per cent of the households possess toilet facility.  Regarding possession of PDS card, 94.29 per cent of the households possessed BPL card, 5.71 per cent of the household's possessed APL card.  Households opined that, the requirement of cereals (80.00%), pulses (37.14%) and oilseeds (40.00%) are adequate for consumption.  Farming constraints experienced by households in the micro watersheds were lower fertility status of the soil (77.14%) wild animal menace on farm field (68.57%), frequent incidence of pest and diseases (68.57%), inadequacy of irrigation water (68.57%), high cost of fertilizers and plant protection chemicals (68.57%), high rate of interest on credit (80.00%), low price for the agricultural commodities (82.86%), lack of marketing facilities in the area (48.57%), inadequate extension services (28.57%) and lack of transport for safe transport of the agricultural produce to the market (48.57%). ; Watershed Development Department, Government of Karnataka (World Bank Funded) Sujala –III Project

Transcript of an oral history interview with Robert G. Minnis, conducted by Jennifer Payne on 4 October 2013, as part of the Norwich Voices oral history project of the Sullivan Museum and History Center. Robert Minnis graduated from Norwich University in 1963; the bulk of his interview focuses on Minnis' military career in the U.S. Army as well as his later employment and family life. ; Robert Minnis, NU 1963, Oral History Interview October 4th, 2013 Sullivan Museum and History Center Interviewed by Jennifer Payne JENNIFER PAYNE: We can start. This is Jennifer Payne with the Norwich Voices Oral History Project and today's date is October 4th, 2013. I am here with Robert Bob Minnis, Class of '63. Thank you very much for doing this. ROBERT MINNIS: You're welcome. JP: So, did you have a nickname? RM: The yearbook said it was Minnie but I don't remember that. JP: You don't remember. RM: I was called probably other things but Minnie was the name that's in the book. So, I'll go by that. JP: How did you choose Norwich? RM: Senior year in high school, I was ill for the whole month of January and basically almost the day before I graduated class, I was still taking final exams and everything. I got accepted to Northeastern as a conditional student provided I went to summer school. I decided I just busted my gut for four months. I wasn't going to do that. Arrangements were made through my father and I think it was the high school football coach. Anyway, they got me convinced to go to Bridgeton Academy, which was a prep school in Bridgeton, Maine, for a year. I did that. While I was there, I think it was one of the dorm counselors suggested Norwich University maybe as a place to go. I came up here and visited and like it and applied and got accepted. Started in 1959, September, August, September class. JP: Where are you from? RM: I grew up in Weymouth, Massachusetts on South Shore, just south of Boston. JP: When were you born? RM: 1940, but that's classified. JP: Oh. Okay. RM: I tell people I was born before World War II and they kind of look at me. JP: When you came to Norwich, what was your rook experience like? RM: Really, I don't remember a whole lot of it. I was in the I Company, in Alumni Hall, on the second floor. I remember the squad leader, Corporal Zagars, who had quite a reputation, I guess. He was kind of different, not like a lot of the other squad leaders and sometimes he was very nice and other times, he was just mean. At least, we thought he was. Other than that, I don't - other things we used to as freshman, running here and there, squaring corners and that type stuff, I guess. Hasn't probably changed a whole lot but I don't have any specific memories of freshman year, other than the fact that the academic schedule that I had was pre-engineering. I had had in high school and prep school and by the time I got here, I didn't have to spend a whole lot of time studying, so I could go out to the movies two times a week. I was out to the movies two times a week. Basically, I was involved in the rifle team, the drill team, and any extracurricular activity I could get involved in just to help pass time and keep the upper classmen out of my life. JP: Wow. Drill team is a challenge. RM: We had a lot of fun. In fact, probably the best part was, my sophomore year, we got to march in President Kennedy's inauguration parade. JP: You're in that photo. RM: I'm in that photo, front rank or second rank anyway. We had to get dress blues for that. That's the first time dress blues came to Norwich. Originally, it was just going to be the drill team, which was maybe twenty-four members and, I guess, some other people said, "Hey. Why can't I go?" Anybody that had a set of dress blues and wasn't on academic probation, I guess, got to go. We went down there. Took a bus trip down. It was Greyhound, Vermont Transit Bus Line, which I think was a subsidiary of Greyhound. We ended up going down there. We got to D.C. and it was snowing. The bus drivers had no problem with the snow because they drove in it all the time. There were cars all over the place. We stayed at Fort Meade in the barracks that didn't have any heat. You want to talk about, Harry Chebookjian, I think, could probably tell you a few stories about that. But anyway, they finally got the heat going. The next day we went into D.C. and stood in some back street same place for hours it seems in the freezing cold waiting to go on. During the night, apparently they, the Army took all the engineers and anybody around there. They just swept the street clean. Pennsylvania Avenue was bone dry and no snow. Around the capital, I stepped in a puddle of water and it never wet my sock because it was so cold, it froze before I got there. And after that, the parade, we went back, turned our rifles in, and they turned us loose for, I forget, a couple hours. They told us we had to meet the buses at nine o'clock or whatever it was to take us back to Fort Meade. Stayed there overnight and the next day, headed back to school. JP: Do you remember what you did in D.C.? Where you went? RM: Basically walked around, looking at sites. Of course, we had the dress blue uniforms that had the gold stripe on the hat, so we used to see how many West Pointers we could get to salute us. Because they had the funny uniform. To them, a gold stripe was a salute so we obliged. JP: That's great. RM: I don't how long. We walked around D.C. for a couple hours and I don't remember where we went. Just kind of around the parks and the Mall and that type stuff. The dress blues, I still have. When I graduated, they converted them over to the Army. I still can get in them. JP: That's amazing. RM: A little tight, button-wise. I wouldn't want to do any rifle drill with them on but they do fit. JP: That's great. What else do you remember about your Norwich experience? RM: Well, my sophomore year, I was a squad leader in, I think it was A Company. Yeah. Bobby Blake was my roommate and a couple weeks after that, I was transferred over to the military police section. I roomed with Tom Dillard. Basically, any time there was a function on post that they needed a student traffic directions and escort and this and that, I did that for the whole year. We went to Middlebury or Vermont? One of the football games we went to, the captain was in charge of the MPs. We get up there. As soon as the game was over, he says, "Get rid of your whites," which was a hat cover and a scarf. He says, "Get out of here because you don't want to be known as…" We all bounced in the car. There was a bunch of us. I forget what transportation it was and left very quickly because there was a little bit of rivalry between us. JP: Was that the game where Middlebury won by the fifth down? RM: I don't remember the details. It may have been. Maybe that's what caused the commotion afterwards. I don't know. I don't remember. It's just too long. It was fifty-two years ago, or three years ago, over fifty. JP: You talked about General Harmon's car. What was the story? RM: Was the football game. It was sophomore year. I was in the MPs and we stood around the, the press box and Harmon, General Harmon and General I.D. White was sitting there. They were usually raising hell, like they always did, telling stories and swearing at this and that. We had male cheerleaders at the time. They were pointing out the various problems and things that they weren't doing right. So anyway, they're getting ready, I think it was for the opening ceremony. The tank [Unintelligible] came up. It was on the left side of the bleachers, facing the field. The General's car was in the way. So he said, "Move my, Corporal, come. Move my car." Okay. So, I get in it and I couldn't find the starter. It was one of those cars. It was buried underneath the pedal and I didn't know better. My roommate, Tom Dillard, was aware of this and I said, "Tom." He told me where it was so I got the car started. I moved it out of the way. Then, the tank came and fired the round. It did what it had to do. I was there for a couple minutes looking all over the place for the starter button. It didn't work with the key or anything. I remember, he used to come to the mess hall and occasionally tell a story or two. Probably can't be repeated in most company. Freshmen week, Parents' Weekend, they'd always serve steak. We never got it but they always had it on Parents' Weekend. He'd come in and he'd talk to them. Basically, he'd say, "If you don't like this place, you can get the hell out of it." He was a good old guy. He was a lot of fun to be with. He always stuck up for the Corps. If there was a problem in Northfield or Montpelier or wherever it was, I guess the story was where he'd send the tanks or the Corps or somebody in to rescue the people that go in trouble. He didn't take any B.S. from the townies. I guess he's got his own legacy and story. I also read his book afterwards, "Battle Commander," I think. He was a colorful guy. In fact, when we were going through, looking for picture for the reunion, there's a picture of me and General Harmon onstage that I guess is [Unintelligible] the Army. I couldn't remember what the thing was. So I sent it into Nate Palmer, who was the secretary of the reunion committee. He says, "That was graduation and you." Okay. There was nothing written on the back of the photo. I just had a mental blank as to what the picture was. Other than that, Harmon was a colorful character. I can't remember any other stories. I'm sure there's several. JP: So, your major was? RM: I started off mechanical engineer and changed over to sophomore year to engineering management and that was my degree, engineering management. I don't think they have it here now or maybe they call it something different but for a long time, it dropped out of the curriculum. Basically it was the basic engineering courses, Chemistry, Physics, Math, and then, Economics and English added on to it. It was kind of a mix. JP: Business and engineering. RM: Yeah. Right. It was kind of the happy road between the two of them. It worked well because I liked the construction part of it. When I was active duty, that's what I did. JP: What did you do after graduation? RM: I got immediate commission and I reported ninety days after commissioning. I had a summer job for ten weeks and a week on either end of it. I worked for a neighbor's dad basically just to kill time because I knew I was going to the Service. Then, the day came, I reported in to Fort Belvoir, went to the Basic Officer's Course. The day we signed out, President Kennedy was assassinated. JP: Oh my. RM: So, I ultimately decided, "Get out of D.C. because you don't want to get stuck down here." I went home. I watched all the proceedings on television. I got to Europe a couple weeks after that, was the middle of December. The people over in France in the bars were still buying free drinks. You couldn't buy a drink, in honor of President Kennedy. I got to march in his parade. After graduation from college here, my roommate, Jim Andrews, his dad had a place in the Cape, Camp Edwards, which was an Air Force base. His dad had a house there. When Kennedy flew in to Hyannis, the airplane was parked at Edwards Air Force Base. When I went to Jim's cottage that day, there was a bunch of people there. They were introducing me. They were the crew that flew on Air Force One. So we're getting ready to leave. They say, "Hey. You want to see Air Force One?" I got an escorted tour of Air Force One. We drove up and the guard was saying, recognized the driver of the jeep. "Nah," he said, walked up. There was one guard, I think, one or two guards out there. Walked up. Got a tour of the plane for, went all the way to the back. JP: Wow. RM: I sat in the, picked up the telephone, called my folks and said, "Hey! Guess where I am?" JP: Did you really? RM: Got a package of cigarettes and a book of matches and I forget what else they gave you. Yeah, so I got the tour of Kennedy's airplane. It was a 707. A couple weeks later, I was down at Fort Belvoir. JP: Doing? RM: It was a Basic Officer's Course. JP: Where did you go from there? RM: I had orders to France as a bachelor. I was supposed to be in for two years. People are trying to woo you with all this, "Sign up for three years. You can go take your family to it." I wasn't married, so I didn't care. I liked France. It sounded good to me, so I was going. I did have a little French in high school which was, I figure, maybe some help. We went, landed, we took off from Dix, no, McGuire Air Force Base in Canadian airplane. When I walked out of the airplane, the tail was open. That's how they're putting in the luggage. I go flying across the Atlantic Ocean and pray that the tail won't open up. We landed in France, in Paris, and I was supposed to get off there. There was two other people in the airplane going to the same outfit I was. The Air Force saw that I was supposed to be assigned to Phalsbourg, France, which was up on the German border. They said, "No. You stay on the airplane." I was one of the last people off because I was sitting in the back. They said, "No." [Unintelligible] "Already taken care of. We put it back on the airplane. Just go back and sit down." I said, "What do I do when I get to Germany?" They said, "Well, go to the tower and they'll get you a ride and take you in to France." About a couple hours later, it was dark by this time. Landed at Rhine-Main and they got this poor E-1 airman out of bed some place. He'd look as though he'd been ridden hard. He was awake enough to drive us and he drove down, went into France. Crossed the border. They waved us on through because it was a military vehicle. They dropped me off at the orderly room where the company, it was already eight or nine o'clock at night, and everybody says, "Where were you? They've been looking all over for you." Because they thought I was coming in to Paris. They made a few telephone calls and told the battalion commander that I had arrived. They recalled all the vehicles. The next morning I got up, put on a set of fatigues and went to work. JP: Your job was? RM: I was a platoon leader in the construction battalion. I had my own little mini-construction company. I had five dump trucks, a crane, air compressor, trailers, forty people including carpenters, masons, electricians, plumbers, heavy equipment operators. I often thought if I could retire from the army, I wouldn't need to retire with pay. Just give me the construction platoon that I had. And all kinds of tools, you know. You need tools and it came in a box I had probably. JP: What did you build? RM: First thing I had to build was four pre-fab metal buildings for ammunition storage for the Air Force. That was at Phalsbourg, where I was stationed. After that, they got sent to Reims Air Force Base in France. They were doing an asphalt project there and I was told to go study it because I was going to do an asphalt project in Chateraux in the Loire Valley. So, I went down there a few weeks ahead of time and designed an asphalt mix and got all the pieces and parts I needed. I ordered the amount of gravel and the right quantities and sizes. Then they sent me an asphalt plant from like a twenty truck convoy. They assembled it, put it together, we started making asphalt, and we repaired the runways and the shattered roof of the C141 aircraft that was coming in to the inventory. Had to replace some concrete and over pave it. JP: Wow. RM: There was also a French aircraft repair company there. They were repairing Air Force 101s and 100 jets. Those guys used to take off all the time and buzz my equipment operators that were driving on the field. After I was there for eight, nine months, the battalion commander called an officer's call for New Year's Eve. Because we were stationed all over the place at separate places, we had to get, we collected TDY to go to the battalion commander's officer's call. So, I went to the Etain Air Force Base, where the battalion commander was. Platoon sergeant took my platoon and the rest of the equipment and went back to Phalsbourg. We married up, I think it was the Second or Third of January, when I got back. After that, summer in the Loire Valley was beautiful, wine country, gorgeous weather, all the chateaus. Then, I went back to Germany, back to France. That time, de Gaulle threw the American forces out. I went PCS to Germany with the unit but because I had two year obligation, I had to extend for a year to go with the unit. When I extended, I was able to go France. Otherwise, they would have sent me back and given me TDY or stuck me someplace for two or three months. We got to Phalsbourg, I mean, to [Unintelligible] and set up shop there. We were there for almost a whole year. A couple projects, we had to build ammunition storage facilities and the great, big, huge butler buildings for the pre-fab equipment that the Army had stationed over there. They'd fly the people over, put them in the new trucks and tanks and stuff if they ever had a problem with the Russians. Then, in, was it June or July of '66, I got orders to Vietnam as a captain. I was still a First Lieutenant so I got promoted. On the way back, they sent me to Fort Belvoir to a Facility Management course. When I got to Vietnam, the typical story was engineer lieutenants, you don't stay in the repo depot very long. You get hauled off to someplace else. I was in the replacement company for six or seven days. One day, a lieutenant colonel and an Army major, WAC, showed up in a fancy black sedan and said, "Come with us." And I went to Saigon, where I was in the facility of engineers, planned a construction order of materials, coordinate, and all of that stuff. Making sure the painters didn't go in and paint the wall before the carpenters went in, tore a hole, and put a doorway in. I was getting ready to come home and I had one last time as duty officer, which was on the 28th, that was the night of TET, '68. I was the duty officer on Headquarters Area Command, not very far from Tan Son Nhut Air Force Base. JP: Oh my. What was that like? RM: Busy. JP: Really? RM: Yeah. There was a sergeant there. He, about midnight, come in and woke me up, got me out of the chair. I was sitting in the back office and said, "Sir, I think you better come out there and see what's going on." He was so nervous because he only had three days left in country. He couldn't hear me, telephone shaking so bad, he had to set it on the table. So I spent the rest of the night, answering telephone calls, trying to coordinate this and that, writing the duty officer's log. The biggest thing, the relief called, was trying to get into the embassy, was getting shot at by the MPs that were in there. I finally get a hold of them. I said, "You guys are asking for ammunition." I said, "There's a truck outside with ammunition. Just don't keep shooting at it." I guess they got their ammunition all right. The rest of the staff showed up fairly early in the morning. By eleven o'clock, I'd finished writing all the stuff that I remembered on the report. They said, "Okay. You can go. So, I left. Went and got my jeep. Went across the street and got something to eat. Then, headed back to the compound because facility was on the other side of Saigon in the Cholon section. I was going over there and there was actually nobody in the street. The Vietnam, Saigon was never, never deserted. Even at midnight, there was thousands of people. Anyway, I'm in convoy with three APCs and I crossed each other at thirty-five miles an hour. Neither one of us slowed down or anything. I just went back to the compound, turned in my jeep, turned in my weapon, and then went back to BOQ and got a couple hours sleep because I hadn't gotten much that night. Then, went back to the office and started doing facilities work again, taking fuel for the generators and all the BOQs and water to the mess halls and fixing what we could. The thousand-member workforce that we had disappeared. It was something like three or four officers and, I don't know, ten to twelve NCOs that did the work for that week, did emergency repairs, not routine stuff. Then, about three weeks after that, I went home. JP: Wow. Heck of a note to go out on. RM: Yeah. It was nice to leave. From there, I went back to the Advanced Course at Fort Belvoir. When I graduated from that, there was supposed to be a very short turnaround for engineers, for any officer going back to Vietnam. To kill time, I taught Demolition Mine Warfare, down at the engineer school for a few months. And then, one day, I got a call to report to the headquarters, personnel section. They told me I was going to become the post-chemical officer. Because the day before, the chemical officer that was there was getting out of the service and they didn't have a replacement. The fact that I'd been to a chemical school in Germany three years, four years before that, I was the most qualified guy on post. I went, over my objection, but they said, "Forget that." I took the job and I went in there and just basically sat back and let the NCOs run the place. I ran cover for them. A year later, I was on orders to go back to Vietnam and all I had to do was pick up my 201 file and my personnel records, finance records. I got a call from my mother saying, "People at assignments branch are looking for you," because they thought I was home on leave. I call them and they said, "Guess what, Captain? You're not going to Vietnam!" Oh, ho, ho. Yeah. You date the President's daughter, you might get a chance to get out of it. Anyway, I went over. I told my boss, [Unintelligible] I said, "Hey. Guess what? Somebody's playing a joke on me. Yeah. I'm not going to Vietnam." He made a few phone calls. He says, "That's right. You're not going to Vietnam." I got to stay another whole year at Fort Bellvoir. JP: Wow. RM: When I eventually did go back to Vietnam, in Christmas of '70, Christmas of '70, New Year's Eve '71, I got sent to a place called Phan Thiet [??], the construction battalion. I was the company commander there for three months and then I was the, we built roads, bridges, that type stuff. Ran our own asphalt plant. Then, I became the operations officer for the unit there. I stayed there until December, early December '71, when they had already started letting people out of Vietnam. I got an early drop by a week and they let me come home early. JP: By a week. RM: By a week. From there, I was supposed to be assigned to, what was it, Army Materiel? No. I was supposed to be assigned to Fort Belvoir. I went into Fort Belvoir and this snotty little attendant, basically Army Readiness Region 1. He says, "When you get here, we'll take care of it." I says, "What am I going to be doing?" He says, "I don't know. Worry about that when you get here." I go over to assignment and say, "I don't want to go there. You got anything else?" They sent me to Army Materiel Command as a project officer. I was there for three years almost. Yeah. That's where I was when we got married. Three years and after I got married, I was going to buy a house. I couldn't find an apartment for my dog. So, we ended up buying a house. They told me I was going to be, "You have to call me to get out of this place." Six months later, they send me orders to [Unintelligible] region, up at Fort Devens. I said, "Hey. You told me." "Well. Sorry. Priority is the Army." I rented the house out and ten years later, when I retired, we went back to it. After I went to Devens for three years, I went to Fort Richardson, Alaska for three years. Then, Fort Leavenworth for three years. That's where I ended my career. JP: How many years were you in, total? RM: Twenty years, one month, and twenty-three days. JP: But who's counting? RM: Yeah, but who's counting? JP: That's amazing. RM: Yeah. The day I signed in the Advanced Course was the day Martin Luther King was assassinated. JP: Wow. RM: We didn't go to downtown D.C. for several weeks. JP: No. RM: That was basically it. After I retired, I got a job with the United Services Automobile Association as a facilities specialist working at their office in Reston, Virginia. About a year and a half to two years later, my boss was offered a retirement under accelerated retirement package, which he took. I got promoted into his job. Moved the office from Merrifield, Virginia to Reston, Virginia. Built a second building and ultimately, retired as the Director of Facilities and Services. JP: Wow. RM: In fact, I was in charge of mail room, mess hall, security, facilities. There was probably something else. That was the person that worked in the Aramark office under the Aramark contract as the bookkeeper. JP: And that is your wife, who's here? RM: Yes. For three years, we ate lunch together. JP: That's sweet. RM: U.S.A.A. moved the officer from Reston, Virginia. They closed it. They offered me a job in Norfolk, Virginia. I said, "No. I don't want that." The kids told me I could go if I want to but they were going to stay behind. They had a place that they could stay, the neighbor across the street. I said, "No. I'll take an early retirement, a retirement." The day I moved into the building, it snowed and the day I left, it snowed. I kicked around for a little bit of time, working on a job. In fact, I went at work. After I left U.S.A.A., I went back at work for Aramark as an hourly employee, washing dishes, serving food, preparing food, cash register. I did anything and everything they needed. I worked there for about three months. When they closed the building, we had a farewell party. I was third from last out of the building. I was one of the first people in. Fourteen years of time was first and last. Then, I kicked around for a few months, working for Home Depot and places like that. I got a call from a friend of mine that was in the facility management business. He said, "George Washington University is looking for a facilities person. You might want to do down and talk to them. I went down and talked to them, Monday or Tuesday. Was hired that week. Went to work the following week. They sent me out to Loudoun, Virginia where the campus was. PSINet had owned the building. Had gone bankrupt. GW had bought it and had leased it back to PSINet. PSINet wasn't clearing the building like they were supposed to. So, they sent me out. They said, "Throw them out." I threw them out. Locked the door. Changed the locks and they never came back. I was out there for eight years before they told me my job was going to be transferred from Virginia down to district. I told my boss, I said, "I'll come down here for meeting but I'm not coming down here every day to work." I said, "I'll just tell you right now. Sometime this year, I'm going to retire and I'll tell you two weeks before the day I walk out." That's exactly what I did. We knew we were coming down to Virginia. Both my girls went to UVA. They were both working at UVA and both living in the Charlottesville area. We decided, "Let's go down there where they are." We bought the house. I retired. We moved the stuff down from the house in Virginia. We've been in Charlottesville for three and a half years. JP: Wow. This is the house you bought for the dog? RM: Yes. [MRS. ROBERT MINNIS]: No. RM: Wait. No. [MM]: That was when we first married. The dog was a Labrador retriever, seventy five pounds. Most apartments only let twenty to thirty pounds so we had to buy a house. RM: And the dog went with us the whole time we were in the service and even moved down to Virginia with us when we retired. He ended up with hip dysplasia, cancer problems and we had to – [MM]: He was fifteen. The house we first bought when we were married, we rented it out for ten years. We came back when he retired from the Army and we occupied it for three years, but then we sold it when his company moved out to Reston, Virginia. RM: I got tired of commuting. [MM]: We had twenty four years in that house before we moved down to Charlottesville, Virginia area. UVA is the University of Virginia, which you're always saying all these spots that you were stationed in, but if you're not in the military, you wouldn't know necessarily [Unintelligible]. Not everybody would know. JP: This class, I'll tell you. I know places in Vietnam I didn't a week ago. RM: Phan Thiet, that's where I was stationed in 1971, just a little village town on the coast. Had gorgeous white beaches. You'd die for a white beach like that, white beach sand. It was supposedly the nuc mong capital of the world. Do you know what nuc mong is? JP: No. RM: They take fish and they boil the fish all in crocs and they let it rot. They drain off the fluid and that's like vitamins, fish oil, vitamin stuff. It stinks. There was a story about one guy, came back from Vietnam. He was Special Forces. He had a bottle of this stuff. The customs agent said, "Open it." He said, "No. You don't want me to do that." The guy insisted so he opened the thing up and they almost had to evacuate the terminal. I was there a whole year, building roads, bridges, ran a construction project, asphalt plant, rock quarry, fleets of dump trucks, and everything else. It was basically a little construction company. Whisky Mountain was the site that we stayed at. Gorgeous sunsets. [Unintelligible] you could watch the sun go down over the hills. It was beautiful. Anyway, that was it. JP: Wow. What advice would you give to a rook today on how to survive and thrive the way you have? RM: Oh boy. Hundreds of people have done it before you. You're not the only one that thought about leaving or getting out or whatever the case may be. Just stick with it. Rely on your classmates and hang in there. It all usually works out. JP: What would your life had been like if you hadn't gone to Norwich? RM: Don't know. JP: You don't know. RM: I haven't the foggiest idea what it would be. I don't even know what I would have done for a job. When I got into the Army, I liked it. They take pretty good care of you. I got to travel a lot of places around the world, England, Austria. Every trip to Vietnam was four airplane rides. It was a different route. I got to Hawaii one time for forty-five minute refueling stop. I hit the Philippines, Guam, Wake, Taiwan, Japan. If there was a landing field in the Pacific, I was probably on it for some period of time. The last trip, coming back, I went through Alaska in December in a short sleeve, khaki shirt. It was something like twenty below zero. JP: Oh my. RM: It was a quick trip from the airplane to the terminal. I greeted the polar bear that was there and went back and saw him three years later. They have a great big, huge, Alaskan Kodiak bear stuffed in the lobby of the airport lobby. It was one of the biggest ones on record that somebody killed. We went back to Alaska, the station up there for three years. Saw the airport. The bear was there. [MM]: The Aleutian Islands. RM: I made it to Attu, which is the end of the Aleutian Islands. [Unintelligible] a little bit of travelling. JP: A little bit. [MM]: Salmon fishing. Gold panning. RM: That was in Alaska. Drove almost every kind of military vehicle that was in the inventory up to the time I retired, including a lot of construction equipment. JP: Oh, wow. Cranes, everything. Wow. RM: Yep. I had a paver, ran one of those, rollers. I had a crane operator who was a Native American. He could do things to that crane that most people can't even do with their hands. He'd pick something up. He'd drop exactly, you'd tell him you want it right here. That's exactly where it went. It was all just smooth, fluid motion. The guy, it was unbelievable. JP: Wow. RM: Anyway, that's my story. JP: Is there anything else you'd like to add? Any – RM: Nothing that I can think of right now. [MM]: Come back in ten years. (Laughs.) JP: Thank you. RM: You're welcome. Glad I could. Hopefully, it will benefit somebody and they'll get some history out of it. While I was in the Corp, we never did cover that too much, my sophomore year, I went to the MPs and that's where General Harmon and I met. In the meantime, I was in drill team and I was on the rifle team. The rifle team travelled all over New England. They didn't have vans in those days so we got to drive our own cars, so we got paid mileage for it. We'd put three or four guys in a car. The drill team, where did we go? Other than the inauguration parade, Lexington, Concord, and several other places around here. There's also a plaque up in Jackman from the Lexington/Concord parade, commemorating thirty-five years of participation. I didn't realize they'd done it that often. [Unintelligible] I don't think I'll tell the story about the panty raid. JP: Do you have a story about the panty raid? RM: No. I didn't. After the – [MM]: I wouldn't give names. RM: After the dinner, I left and came back here. JP: After the – RM: After the party, yeah. JP: General Burchhar [??] RM: I don't remember what the general's name was. He was a lieutenant general. I know that. He had a few too many, from what I remember. Anyway, I come back here and I started hearing all these things and people started drifting in. The TAC officers were running around here, trying to figure out what's going on and catch people. I basically tried to keep them away from the people that were coming in. It was an interesting night. There was a lot of people that ended up with a few tours and a few demerits because of that. While I was here, I only walked one tour. JP: Really? RM: Only one. JP: One tour. RM: Yep. My squad leader, freshman year, I get almost to, it was in spring time, he said, "Minnis, I don't think you've had too many demerits and tours." I said, "No. I haven't, sir." He said, "Well, you get one now." I had to march one. JP: Because you didn't have one? RM: Well, I think twelve was the cutoff. He gave me a couple to make it thirteen for some stupid reason. I don't even remember what it is. Yeah. I walked one. Other than that, I can't think of anything else, unless you got something specific. JP: I heard a story about General Harmon and somebody and a honey wagon, a manure spreader. Did you hear about that story? RM: No. It may have been before my time. I don't recall that. No. Maybe just ask around. It sounds interesting. JP: Yes. Apparently, somebody took manure spreader where his car normally parked and – RM: Nobody owned up to it. JP: Nobody knew what to do, but he knew what to do. He walked through it and then stamped his feet clean and said, "Sir, gentlemen, I expect you to follow me." RM: That sounds like Ernie. He used to stand up, I don't know what, I think it was in the mess hall [Unintelligible]. There used to be a raised platform that the cadet officers sat on. He'd come in there periodically and tell you, you'd see about this much of him over the platform edge. He was kind of short. Well-respected, but anyway, that's all I got. JP: Oh. Thank you so much. Really appreciate it. RM: Yeah. [MM]: [Unintelligible] to talk about? RM: The National Model Railroad Association, it took me almost fifteen years to get the certificate, from the time I started to the time I finished. Even when I was in the service, I used to build models and put them in boxes and store them in trunks and stuff. It wasn't until, when I was in Alaska, we met, there was a modular group up there. I got to know them and several people. In fact, there's an adjacent story to that. There was several people in the military that used to participate in it. We decided we'd form a club between the Air Force and the Army up there in Alaska. We built some modules. We were just getting ready to put scenic and track and stuff on them and everybody got orders. They all left. I was the last one to leave so I ended up with all the modules. I took them to Fort Leonard Wood and packed them away in a shed for three years. Then when I retired, I moved here and the president of the division in D.C., Potomac division, asked me one day. He says, "I hear you've got modules." I said, "Yeah. I do." I told him what I had. He said, "Would you be interested in showing them at the Children's Museum in D.C.?" I said, "Sure." We got together. There was six of us. We took the modules and put scenery and track on them. We went down to the Children's Museum in D.C. and displayed there before Christmas. Then, a little later on after the first of the year, I got a call from Fairfax Station Train Museum. It's the actual station that the Southern Railroad had and they've got pictures of that station in use in the Civil War. It was used as for wounded, both North and South. Clara Barton started the Red Cross in that vicinity. She was one of the people that worked the wounded there, helped them. This guy calls me up and says, "In December, we want to have a train show, as a fundraiser. Are you interested in participating?" I said, "Yes." I've already done twenty-three of them. [MM]: In the same location. RM: Same location. The Southern Railroad sold the station to a group of interested people for a buck, but the provision was that they had to move it. They disassembled it, moved it up, acquired a piece of land, had the high school, trade school in Fairfax County rebuild it, board for board, put it all back together again. Replaced the bad stuff and that type of thing. Every single December, first weekend of December since, I don't know, twenty-four years' worth this year, they have a train show. They set up and they show the display inside, a Lionel display, a Gauge One which is bigger than Lionel. Then, there's an S Scale rail. They have a caboose outside that the N Scale people set up in. The people with the G Gauge, which are the garden stuff, the stuff that runs outside set up underneath around [Unintelligible] A couple years, it snowed. They put snow plows on the engines and cleared the track. JP: Really? RM: Yeah. After I retired and moved down here, I gave up the membership. [MM]: Down here means to central Virginia. You're up in Vermont right now. RM: When I retired from D.C. and moved to Virginia, Charlottesville, I said, "I want" – because I basically started this group – "I want the right to come back every Christmas show for as long as I want to do it. I reserve three spaces in the set up." They said, "Okay." The first week in December, Saturday morning, I pack up and drive up, two and half, three hours and set up. Come back Sunday afternoon. In fact, one year, the public was there and the display – The power went out. This guy, Clem Clemmons, who was basically retired Air Force, said, "What are you running?" I said, "Six volt D.C." He says, "I got a battery in my Packard outside that's six volt D.C." He ran an extension cord out, wrapped some wires around the terminals and wires around the other end and we ran trains in the darkened room with only the red light and the caboose. JP: That must have been magical. RM: He even wrote an article in a national magazine about it. JP: Wow. RM: It's three o'clock. I think that's it for now. JP: Thank you. RM: You're welcome. JP: That was amazing. [End of interview.]

Not Available ; The land resource inventory of Yadgir Rf2 Microwatershed was conducted using village cadastral maps and IRS satellite imagery on 1:7920 scale. The false colour composites of IRS imagery were interpreted for physiography and the physiographic delineations were used as base for mapping soils. The soils were studied in several transects and a soil map was prepared with phases of soil series as mapping units. Random checks were made all over the area outside the transects to confirm and validate the soil map unit boundaries. The soil map shows the geographic distribution and extent, characteristics, classification, behavior and use potentials of the soils in the microwatershed. The present study covers an area of 576 ha in Yadgir taluk & district, Karnataka. The climate is semiarid and categorized as drought-prone with an average annual rainfall of 866 mm, of which about 652 mm is received during south-west monsoon, 138 mm during north-east and the remaining 76 mm during the rest of the year. An area of 70 per cent in the microwatershed is covered by soils and about 30 ha by rock outcrops, others (Habitation and water bodies). The salient findings from the land resource inventory are summarized briefly below.  The soils belong to 7 soil series and 10 soil phases (management units) and 5 land management units.  The length of crop growing period is about 120-150 days starting from 1st week of June to 4th week of October.  From the master soil map, several interpretative and thematic maps like land capability, soil depth, surface soil texture, soil gravelliness, available water capacity, soil slope and soil erosion were generated.  Soil fertility status maps for macro and micronutrients were generated based on the surface soil samples collected at every 320 m grid interval.  Land suitability for growing 29 major agricultural and horticultural crops was assessed and maps showing the degree of suitability along with constraints were generated.  Entire cultivated area is suitable for agriculture in the microwatershed.  About 2 per cent area of the microwatershed has soils that are shallow (25-50 cm), 5 per cent are moderately shallow (50-75 cm), 4 per cent are moderately deep (75-100 cm), 58 per cent are deep (100-150 cm) and 1 per cent soils are very deep (>150 cm) soils in the microwatershed.  About 2 per cent are sandy soils at the surface, 54 per cent are loamy soils and 14 percent soils are clayey soils at the surface.  Maximum area of about 68 per cent is non-gravelly (200 mm/m) in available water capacity.  About 57 per cent area of the microwatershed has very gently sloping (1-3% slope) lands and 14 per cent area is nearly level (0-1% slope) soils.  An area of about 57 per cent is moderately (e2) eroded and 14 per cent is slightly eroded (e1) soils in the microwatershed.  About an area of 2 per cent in the microwatershed is neutral (pH 6.5-7.3), 5 per cent is slightly alkaline (pH 7.3-7.8), 49 per cent is moderately alkaline (pH 7.8- 8.4) and 15 per cent is strongly alkaline (pH 8.4-9.0) soils.  The Electrical Conductivity (EC) of the soils in the entire cultivated area of the microwatershed is dominantly 0.75%) in organic carbon content.  An area of 1 percent is low (57 kg/ha) in available phosphorus.  An area of about 60 per cent is medium (145-337 kg/ha) and 10 per cent is high (>337 kg/ha) in available potassium.  Entire area is low (4.5 ppm) in 59 per cent and deficient (0.6 ppm) in 17 per cent soils.  The land suitability for 29 major crops grown in the microwatershed were assessed and the areas that are highly suitable (S1) and moderately suitable (S2) are given below. It is however to be noted that a given soil may be suitable for various crops but what specific crop to be grown may be decided by the farmer looking to his capacity to invest on various inputs, marketing infrastructure, market price and finally the demand and supply position. Land suitability for various crops in the Microwatershed Crop Suitability Area in ha (%) Crop Suitability Area in ha (%) Highly suitable (S1) Moderately suitable (S2) Highly suitable (S1) Moderately suitable (S2) Sorghum 23 (4) 234 (41) Guava - 23 (4) Maize 23 (4) 234 (41) Sapota - 23 (4) Bajra 23 (4) 234 (41) Pomegranate - 23 (4) Groundnut - 52 (9) Musambi - 23 (4) Sunflower - 23 (4) Lime - 23 (4) Redgram - 228 (40) Amla 23 (4) 29 (5) Bengal gram - - Cashew - - Cotton - 23 (4) Jackfruit - 23 (4) Chilli 23 (4) 29 (5) Jamun - - Tomato 23 (4) 29 (5) Custard apple 52 (9) - Brinjal 23 (4) 29 (5) Tamarind - - Onion 23 (4) 29 (5) Mulberry - 23 (4) Bhendi 23 (4) 29 (5) Marigold 23 (4) 29 (5) Drumstick - 23 (4) Chrysanthemum 23 (4) 29 (5) Mango - -  Apart from the individual crop suitability, a proposed crop plan has been prepared for the identified 5 LMUs by considering only the highly and moderately suitable lands for different crops and cropping systems with food, fodder, fiber and horticulture crops.  Maintaining soil-health is vital to crop production and conserve soil and land resource base for maintaining ecological balance and to mitigate climate change. For this, several ameliorative measures have been suggested to these problematic soils like saline/alkali, highly eroded, sandy soils etc.  Soil and water conservation treatment plan has been prepared that would help in identifying the sites to be treated and also the type of structures required.  As part of the greening programme, several tree species have been suggested to be planted in marginal and submarginal lands, field bunds and also in the hillocks, mounds and ridges. This would help in not only supplementing the farm income but also provide fodder and fuel to generate lot of biomass which would help in maintaining an ecological balance and also contribute to mitigating the climate change. FINDINGS OF THE SOCIO-ECONOMIC SURVEY  The survey was conducted in Yadgir Rf-2 is located at North latitude 160 51' 34.686" and 160 50' 14.901" and East longitude 770 12' 14.251'' and 770 10' 18.907" covering an area of about 564.17 ha coming under Hattikuni, Katagi Shahapura, Yadahalli and Honageri villages of Yadagiri taluk.  Socio-economic analysis of Yadgir Rf-2 micro watersheds of Hattikuni subwatershed, Yadgiri taluk & District indicated that, out of the total sample of 35 farmers were sampled in Yadgir Rf-2 micro-watershed among households surveyed 12 (34.29%) were marginal, 11 (31.43%) were small, 3 (8.57 %) were semi medium and 3 (8.57 %) were medium farmers. 6 landless farmers were also interviewed for the survey.  The population characteristics of households indicated that, there were 89 (56.33%) men and 69 (43.67 %) were women. The average population of landless was 3.8, marginal farmers were 4.4, small farmers were 4.8, semi medium farmers were 3.7 and medium farmers were 6.  Majority of the respondents (39.87%) were in the age group of 16-35 years.  Education level of the sample households indicated that, there were 50.00 per cent illiterates, 0.63 percent were functional literates, 43.03 per cent pre university education and 2.53 per cent attained graduation.  About, 88.57 per cent of household heads practicing agriculture and 2.86 per cent of the household heads were engaged as agricultural labourers.  Agriculture was the major occupation for 33.54 per cent of the household members.  In the study area, 54.29 per cent of the households possess katcha house and 2.86 per cent possess pucca house.  The durable assets owned by the households showed that, 91.43 per cent possess TV, 82.86 per cent possess mixer grinder, 94.29 per cent possess mobile phones and 11.43 per cent possess motor cycles.  Farm implements owned by the households indicated that, 20.00 per cent of the households possess plough, 2.86 per cent possess tractor, 11.43 per cent possess bullock cart and 5.71 per cent possess sprayer.  Regarding livestock possession by the households, 2.86 per cent possess local cow.  The average labour availability in the study area showed that, own labour men available in the micro watershed was 1.53, women available in the micro watershed was 1.42, hired labour (men) available was 7.38 and hired labour (women) available was 6.74.  Further, 60.00 per cent of the households opined that hired labour was inadequate during the agricultural season. 2  In the study area, about 6.96 per cent of the respondents migrated from the micro watershed in search of jobs with an average distance of 1114.83 kms for about 6.00 months.  Out of the total land holding of the sample respondents 72.89 per cent (40.31 ha) of the area is under dry condition and the remaining 25.10 per cent area is irrigated land.  There were 5.00 live bore wells and 5.00 dry bore wells among the sampled households.  Bore/open well was the major source of irrigation for 14.29 per cent of the households.  The major crops grown by sample farmers are Red gram, Sorghum, Cotton, Groundnut and Maize and cropping intensity was recorded as 89.00 per cent.  Out of the sample households 88.57 percent possessed bank account and 82.86 per cent of them have savings in the account.  About 82.86 per cent of the respondents borrowed credit from various sources.  Among the credit borrowed by households.  Regarding the opinion on institutional sources of credit, 100.00 per cent of the households opined that credit helped to perform timely agricultural operations.  The per hectare cost of cultivation for Red gram, Sorghum, Cotton, Groundnut and Maize was Rs.37227.18, 25478.65, 34967.43, 43716.27 and 27475.11 with benefit cost ratio of 1:1.20, 1: 1.40, 1: 1.50, 1: 0.80 and 1:1.80 respectively.  Further, 22.86 per cent of the households opined that dry fodder was adequate and 8.57 per cent of the households have opined that the green fodder was adequate.  The average annual gross income of the farmers was Rs. 69780.00 in microwatershed, of which Rs. 33694.29 comes from agriculture.  Sampled households have grown 8 horticulture trees and 42 forestry trees together in the fields and back yards.  About 14.29 per cent of the households shown interest to cultivate horticultural crops.  Households have an average investment capacity of Rs. 5428.57 for land development and Rs. 228.57 for irrigation facility.  Source of funds for additional investment is concerned, 2.86 per cent depends on own funds and 2.86 per cent depends on bank loan for land development activities.  Regarding marketing channels, 48.57 per cent of the households have sold agricultural produce to the local/village merchants, while, 28.57 per cent have sold in regulated markets.  Further, 62.86 per cent of the households have used tractor for the transport of agriculture commodity. 3  Majority of the farmers (74.29%) have experienced soil and water erosion problems in the watershed and 74.29 per cent of the households were interested towards soil testing.  About, 14.29 per cent of farmers practicing summer ploughing as soil and water conservation practice.  Fire was the major source of fuel for domestic use for 100.00 per cent of the households and 8.57 per cent households has LPG connection.  Piped supply was the major source for drinking water for 80.00 per cent of the households.  Electricity was the major source of light for 100.00 per cent of the households.  In the study area, 51.43 per cent of the households possess toilet facility.  Regarding possession of PDS card, 100.00 per cent of the households possessed BPL card.  Households opined that, the requirement of cereals (97.14%), pulses (68.57%) and oilseeds (28.57%) are adequate for consumption.  Farming constraints experienced by households in the micro watersheds were lower fertility status of the soil (85.71%) wild animal menace on farm field (65.71%), frequent incidence of pest and diseases (60.00%), inadequacy of irrigation water (34.29%), high cost of fertilizers and plant protection chemicals (40.00%), high rate of interest on credit (28.57%), low price for the agricultural commodities (28.57%), lack of marketing facilities in the area (34.29%), inadequate extension services (31.43%), lack of transport for safe transport of the agricultural produce to the market (62.86%), Less rainfall (34.29%) and Source of Agri-technology information (Newspaper/ TV/Mobile) (31.43%). ; Watershed Development Department, Government of Karnataka (World Bank Funded) Sujala –III Project

Issue 42.6 of the Review for Religious, November/December 1983. ; Revlt!w i:or RELIGIOUS {ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428:3601 Lindell Blvd.: St. Louis, MO 63108. Re\'lt~w vor REI.IGIOIJS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1983 by REVIEW FOR REI,IGIOIJS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis. MO. Single copies: $2.50. Subscription U.S.A.: $9.00 a year: $17.00 for two years, Other countries: add $2.00 per year {postage). For subscription orders or change of address, write: R~:vtr:w ].on Rl.:l.l(;IOtlS: P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Daniel T. Costello, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Book Editor Questions and Answers Editor Assistant Editor Nov./Dec., 1983 Volume 42 Number 6 Manuscripts, books for review and correspondence with the editor should be sent to R~-:vlt:w t-on Rt.:tA(;toOs; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Questions for answering should be sent to ,Joseph F. Gallen, S.J.; Jesuit Community; St. Joseph's University; City Avenue at 54th St.; Philadelphia, PA 19131. Back issues and reprints should be ordered from Rt-:\'t~.:w t-'ou Rt.:l.~;tous; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. °'Oul of print" issues and articles nol published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. Religious Life: The Mystery and the Challenge John R. Quinn This is the address delivered by Archbishop Quinn (of San Francisco) at the annual assembly of the Leadership Conference of Religious Women in~ Baltimore on August 16, 1983. I~ast spring, Archbishop Quinn was named to head the pontifical commission established to facilitate the p~istoral contribution of bishops to religious life in the United States. ' ~" You have honored me by asking that i speak With you. For the Church recognizes in your lives as religious the continuation of the poverty, the chastity, and the obedience of Christ. What is more: in and through your lead.ership, thousands of your sisters are in this rbom with~us this morning, present through the care you have for the consistency and holiness of their unique form of Christian living, and present because of their choice that you should bear the profoundly sacred responsibility of leadership amon~ the~m. It is no light burden that you carry. The future and the integrity of American religious life lies greatly under the influence of your own liyes: your own union with God, your own humility and integrity, your courage and vision will tell historically upon your communities. The mystery of your lives is inextricably bound up with the mystery of the lives of the sisters whom you love and whom you serve in this ministry. I.t is finally one mystery: a form of life in which Christ is followed with such intensity and at such a level of renunciation that to follow becomes to imitate him concretely and historically in his chastity, his poverty, and his obedience even to the death of the cross. The gravity and the demands of this leadership of communities towards a life of holiness would be hard to exaggerate. That is why you honor .me by asking me to speak with you about it. I know that you have asked me to b~ with you today because the pope has appointed me Pontifical Delegate to head a special commission of three 801 11119 / Review for Religious, Nov.-Dec., 1983 bishops whbse task ist9 foster the pastoral service bishops are to offer Ameri-can religious. In a lengthy interview that many of you have read, I have already commented upon'this appeal of the Holy Father to the bishops and on the constitution of a joint group of bishops and religious. Rather than repeat those remarks I should like to extend them, but only in the context of the mystery of religious life'andthe history of American religious over the past twenty years. ~ You know that I am n.o expert in these matters, but what I think, I put before you as an i~nvitation to youi~ own reflections. I hope ,that these remarks will ~mplify several important subjects touched upon in the interview. My reflections then, fall into four parts: --The vision which the Church possesses of religious life --The Paschal MYStery as religious have experienced it in the past twenty years --The papal appeal to the bishbps of the United States --The papal charge to this Episcopal Commission with its Committee of Religious. The Vision, Which the Church Possesses of Religious Life ~, I make n'~ apologies for beginning with the call that the Church recognizes as yours. It alone provides the context or the horizon in which an, y other aspect of religious life can be evaluated or discussed. It is not that religious alone are called to holiness. You know that all Christians are called to holiness. But religious are called to that holiness which consists in a total consecration to God expressed in the unique continuation and embodiment of his life of poverty, chastity and~obedience: not to copy it, but to imitate it--that is to transpose it into the situation of the twentieth .century--so that this form of life would not die within the ChurCh, that it would be a continual reminder to the entire Church, in as public a witness as possible, of the holiness to which every Christian ig ~alled. Not every Christianis called to leave father and mother, husband and wife, children and relatives, to abandon personal property and private career, arid to follow Christ in the direction of one's life as that voice is concretized in the Church and in this given community of disciples. But every ~Christian is called to that detachment and love which give an.absoluie priority to Christ as the communication of God, and the public vows~of religious are. a constant, sacramental reminder of this absolute claim that Christ makes upon us all. Religious life is essentially sac~:amental in the sense that it is an explicit, historical and tangible manifestation of the victorious grace of God emerging to its completion in human signs and actions. And we can never really under-stand it except as sacramehtal. It'is classically true that every human being has to struggle for her integrity, not simply in the sense that a commitment to the truth is' alwayg costly, but in the more basic sense of keeping some consistency, some focus in her life that gives unity to everything else, that makes sense out of'diversity. What is true for the individual is also true of a religious community or a way of life. The Religious Life: The Mystery and the Challenge / 1103 demands~upon your time, the conflicting claims for your attention, are infinite and sometimes irreconcilable. Not that~anyone of them is illegitimate, but that all of them together constitute an impossibility. The expectations in which a religious community lives can be multiple, endless and even mutually contra-dictory. One can feel surrounded and fragmented by their press, wondering at the end of a busy day what was actually accomplished, seemingly more react-ing ~to incessant demands that peacefully moving through them with a cumulative sense of purpose, even beginning to wonder in her darker moments if this way of living has any value or has kept its meaning. A religious or even an entire community can feel eroded, burnt out, because one cannot meet all the demands, and what slips away almost imperceptibly is the vision that makes sense even of the frustration. It is simply imperative for a religious--as ~for any human being with a serious Christian vocation--to have a fundamen-tal focus for her way of life, one that is not negotiable, one in terms of which everything else is negotiated. So the Church over and over again reminds religious what they are for" the whole Church, the vision and the call that is theirs:~you are those consecrated by the call of God to follow C.hrist in the mystery of the Church by continuing his chastity, his poverty, and his obe-dience for the sake of the kingdom of God. It is an enormous gift that is yours, and it is a gift for the whole Church. The P~schal Mystery as Religious Have Experienced It in the Past Twenty Years Sisters, 1 know that these have been hard and demanding years since the Vatican Council. The opportunities have been glorious and the achievements of your communities have been obvious and remarkable--but at what an enormous cost! Let me speak a bit about the history of the past twenty years. One of the staggering parts of this cost over these years has been the, numi~rical diminishment of the congregations of American sisters. Following the direction of .the Council and in obedience to subsequent papal documents such as Ecclesiae Sanctae, enormous efforts were brought to.bear in a sincere and seriously considered move to renew and adapt religious life in light of worldwide cultural transformation and in,the spirit of the Church. Yet .this tremendous enterprise was followed by striking numerical disintegration. Where no~,itiate classes had been thirty, now there were three--if any at all. Convents and institutions were closing all over the nation. The average age of the sisters was going up steadily. Some of the elderly began to fear that there would be no one around to take care of them, while tens of thousands were either leaving or had already left for possibilities and for a future which seemed to them more secure and more promising. You and many other religious may have lived with a sinking sense of :loss as close friends with whom you shared this form of life left. At the same time American sisters were exposed to an unprecedented level of misrepresentation and. attack from both the right and the left. Sisters who had for so long lived as the object of an almost uncritical 1104 / Review for Religious, Nov.-Dec., 1983 awe within ~he Church, now were exposed to two implacable critics:~ shrill accusations that their catechetics were destroying the Church, that their every change was a betrayal of their heritage, that they had become worldly, com-promised women who deserve their own~decline; or from the left came the arched suggestions that religious life could only attract the sexually stunted, the sociall3~ and economically insecure, an unenlightened and declining rem-nant from a dated Church. There are the recent plays-on Broadway that dismiss them as unsophisticated fanatics and some "Catholic~' publications make a practice of continual harping criticism exaggerating every conflict out of all ~proportion. There are circles in which to be a woman religious today is to walk into an atmosphere of the joke half-told, of suspicion or unconscious arrogance, sometimes on the part of clerics, bf the question t.hat waits for no answer, of the unrelenting and constant demand for justification. ~ As in every, o~fier group, priests or lay people, so among religious there arr, no'doubt, some who give foundation for justifiable criticism and concern. But, Sisters,--you who are present here today, and otliers who are not with us at this meeting--you hav~ sustained the cost of these years and nothing you have accomplished, no matter how great and obvious, matches what you hay6 accomplished in living in fidelity to your vocation through these difficult years of tensions from outside sources as well as from internal divisions, misunder-standings, and polarizations. Indeed, many faithful American women reli-gious, and not the least those in positions of responsibility, truly passed through a profound experience of the Paschal Mystery. 1 suspect that this experience has yet to register in all its valence within the reflection of American religious. You will find any number of works that counsel religious to count their gifts and number the aptitudes they bring to the Church. This 'is certainly sound advice. But there is very little written about the collective experience of entering into the rejection and humiliations and loss that configured many of you with the Passion--and even less about how profound a fulfillment this experience is of the vocation that is yours, the public witness to the whole Church of the life and de~tiny of Christ.' . When Victor Frankl reflected upon the horror of hi~ experience "of Auschwitz and Dachau, he summarized his own survival with a single line from Nietzsche, that those who have purpose and vision can bear with alrriost any manner of existence: "The person whohas a why to live for, can bear with almost any how.''2 There is a clear and profound sense~of identity in many American religious born of prayer, faith, and a~deep love for the Church, which has enabled them to live through these years of deflated expectations and even searing personal disappoinment. And that identity lies with their configuration to Christ. The great Saint Mechtild of Magdeburg, speaking of a single person, wrote what hasobeen the history of a number of religious con-gregations during thesepast twenty years: ~God leads his chosen children on extraordinary paths. This is an extraordinary path Religious Ltfe: The Mystery and the Challenge A noble road And a sacred way. Go~d himself has trod it.-~ And so it is true that these years, difficult though they have been, have been rich in their accomplishments and productive as religious community after religious community, responding to the challenge of the Council, moved into structures that were more lifesgiving and into more mature forms of commu-nity. In many ways over these years, American women religious found them-selves coming of age, an experience of resurrection. Many American women religious have deepened their lives of prayer, their social compassion for suffer-ing and exploitation, their sense of the international mission of' the Church. Granted that all this is true, still the question must be asked: What is the soui'ce of this new depth if it is not both the Church from which the challenge cam~, and what American women religious have endured and suffered during these twenty years? Our experience of the Resurrection emerges from the experience of the Passion. The life of authentic Christians has always combined them: ". that 1 might know Christ and the power of his resurrection and may share his sufferings, becoming like him in his death, that~if possible I may attain the resurrection from the dead" (Ph 3:10-11). That is why l, believe it is excessive to see in the present, as some do, "the cluster of the signs of breakdown in virtually all communities." It is my conviction that. we must keep clearly before our minds the great and moving words of Pope John XXHI'~at the opening of the Council: In the daily exercise of our pastorai office, we sometimes have tO listen, much to our regret, to voices of persons who, though burning with zeal, are not endowed with too much sense of discretion or measure. In these modern times they can see nothing but~, prevarication and ruin. They Say that our era, in co.mparison with past eras, is getting worse, and they behave as though they had learned nothing from history, which is. nonetheless, the teacher of life. They behave as though ~t the time of former Councils everything was a full triumpl~ for the Christian idea and life and for proper, religious liberty. We feel we must disagree with those l~rophets of gloom, who are always forecasting disaster, as though the end of the world were at hand. In the present order of thi,ngs, Divine Providence" is leading us to a new order of human relations which, by humanity's own'efforts and even beyond their very expecta-tions, aredirected toward the fulfillment of God's,superior and inscrutable designs. And everything, even human differences, leads to the greater good of the Church.4 Certainly, then, the "numerous defections and decreasing n~mber of new members" cannot be denied.5 But if you understand religious life as this pro-found imitation of Christ and share the ma'rvelous vision~of faith articulated by Pope John; then rejection or abandonment or crisis or pain or threat a?e just a breakdown, but also for those who live by faith a more profound entering into the meaning and identity of religious life. Juliana of Norwich put it very simply: "So was our'Lord Jesus afflicted for us; and we all stand in this way of suffering with him, and shall' till we come to his bliss.''6 This is really the second' point I want to make. If religious life is a pi~rsi.stent 1106 / Review for Religious, Nov.-Dec., 1983 and public reminder to the Church of the life of Christ, then the drastic numerical decline and threatened extinction of some religious communities is not something completely outside of that witness but within it. Yes, "history is the teacher of life." Each time religious life has entered into this night that can be so dark--the Reformation and the French Revolution come to mind--it has risen from suppression, persecution and virtual extinction with a deeper ecclesial sense and stronger and more effective than before. For example, when Mother St. John emerged from the prison of St. Didier in 1794,.she rebuilt with new resilience from the Terror of the French Revolution the Sisters of St. Joseph. BuLdoes anyone think that her years of suffering in prison had nothing to do with forming this "strong-souled woman to whom the commu-nity owed its regeneration?" Mary Ward, foundress of the Institute of Mary, i~ndured the" condemnation of her community and even imprisonment in Munich,,but her religious genius and her deep faith finally prevailed and continues to influence the formation of communities even through our time. In her last letter to Antonio Filicchi, the dying Elizabeth Ann Seton wrote: "Could you but know what. has happened in consequence of the little, dirty grain of mustard seed you planted by God's hand in America!"7 For the seed to grow, it had to pass into the death that ffas the end of her marriage, the violence which followed her conversion, the endless and seemingly hopeless contradictions, the betrayal of friends, the death of those very dear to her and the shameless indifference of her son, William. All of these lived by faith and had an unshakable fidelity to the Church. In their story each religious com-munity could trace a similar history from its own tradition. You and I both know that the religious accomplishments of the two previous centuries devel-oped from beginnings that were desperate in their poverty or persecution, ridden with the forebodings of some, but fostered by a few religious women of profound, courage, integrit~ and endurance. The successes were not in spite of the suffering any more than we are saved in spite of the Cross. In the myste-rious working of providence, one actua!!y leads ~nto the other.8 This, then, is my keyto understandingmiach that religious have undergone over these years of renewal. Constitutions, chapters, serious analysis, arduous discernment, regrouping of forces, creative efforts at experiment--a!l of these had done what they could. But that they would have.their effect, God gifted them with the cross, brought them into communion with the passion of the Lord. I am obviously not saying that the past twenty years have been absolved from mistakes and eLrors. That would be tO parody my remarks. It would be Sheer fantas.y to imagine that !.n times so complex such far-reaching efforts at a renewal of such magnitude could go forward without some mis't~kes and perhaps some of serious proporti0~ns here an,d there. But What I am saying is that thrgugl~ it all, you have sought to be faithful to the call of the Lord and. you want to love him and serve him in his Church fo.r.~t, he gl0rY of the Fath.er. It isin the Paschal Mystery, in fidelity in the face of Religious Ltfe: The Mystery and the Challenge / 807' suffering, that all human efforts are purified and all human faults and .failings are healed and all things that are ours are gathered by their resurrection into God. The renewal of all religious realities is only through the passion. This is how I see the mystery of your religious life and it is the light in which I read the past twenty years. It provides the religious context in which ! see the task to.which the Holy Father has called the American bishops: "To render special Tpastoral service to the religious of yoiar dioceses and your country., to assist them in every way possible to open wide the doors of their heart to .the Redeemer." The Papal Appeal to the Bishops of the United States So now let me pass to the papal response both to what you are and what you have undergone. To understand the action of the Holy Father, we must attend to an event which has been given great significance in Rome but not yet grasped suffi-ciently everywhere: the anniversary of our redemption. In the mystic symbol-isms and approximations by which we number the centuries, one thousand nine' hundred and fifty, years ago the great Paschal Mystery of Christ took place, the passion, death and resurrection of Jesus by which the world is justified, sanctified 'and saved. To underline this moment as we move toward the third millennium, the pope proclaimed the extraordinary Holy Year, the Jubilee of our Redemption. This action of the pope was profoundly and religiously~serious. Christ as Redeemer hhs been a theme of his preaching and his pontificate, and it formed the subject of his first encyclical. Through this Year of Jubilee, he is calling the whole Church to live more intensely",the central, human-divine event which gives it meaning. It would be impossible to understand many papal initiatives this year unless the centrality and urgency Of the Redemption is grasped. ~ It is within that context that he calls religious especially to renewal. Not just religious. The call is to the whole Church. But especially religious. And why? Because of this eyent,, the redemption of the entire human race by'the action of God in Jesus Christ, they are both witness :and intermediary. They are both signs to the wdrld of what Jesus Christ has done in human life--as they continu6 in a.following of him that becomes a profound configuration-- and they are means, instruments, by which this redemption of Christ reaches into this Holy Year and into this nation. What the pope is saying is simply staggering in its implications: That the .redemption which Christ offers will have its presence in our'times and its efficacy determined in great part .by th'e quality of holiness, of union with God, in the lives of religious. The religious either augments~or limits the effective mercy of God ,within her culture. .~ This is not an abstract statement of speculative theology; it is a concrete reading of what religious have become for the Church. Look at your own personal histories. For many persons whose religious gifts developed at an early age, the most influential persons in their lives,were those women religious I~'01~ / Review for Religious, Nov.-Dec., 1983 whose insightful goodness and care touched their lives more formatively than either was aware of. Look at contemporary Catholic challenges to the social structures of our nation or at the repeated efforts to ref6rm catechetics or at the person who is often among the most resourceful in parish ministry or at the person from whom people spontaneouslyexpect a quality of sympathy and understanding unavailable elsewhere--and you will very often find the Ameri-can sister. In general,'the ,history of our Church in the United States shows religious women to have lived lives of f.rugality and prayer, or persistent service to others even at enormous pers6nal cost and of providing support for those . who needed that support whether this was in education, in medical care or in social works. To cite the papal letter, "Woi'king towards th~ establishment of justice, love, arid peace, they helped to build a. social order rooted in the Gospel. striving to bring generation after generation to the maturity of Christ." To read our historv is to find the American nun at its center, both as a sign and as the~channel ot~ the Redemption. The contemporary reflection upon religious life is just beginning to assimi-late what has been the actual place of religious in the Church for centuries, certainly the Church in the United States. It has been.a theological common-place to say of the bishop or of the priest who" assists him agit in persona ecclesiae, that he acts in the name of the Church, that he represents the Church. Now increasingly~ this is being said of the religious, that the religious represents the Church. But this is just theology catching up with what the average Ameri-can Catholic has always known. The bishop represents the Churchzin its unity, its unity of doctrine, of communion, and of sacramental life. To see the bishop is tobe reminded of this unity whose source is the Spirit of God and which is made real by communion with the Successor of Peter. But the religious repre-sents the Churchqn its evangelical holiness. The Church is not only realized in their lives, but witnessed by these lives. What Teresa of Avila said of herself, "1 die a daughter of the Church." was extended by the great Elizabeth Seton to her daughters in almost her last words to them: "I am thankful, Sisters, for your kindness to be present in this trial. Be children of the Church, be children of the Church."9 It is not that Teresa of Avila 0r~the S~sters of Charity are the only daughters of the Church. All religious by the public witness of their lives are a reminder of that ecclesial discipleship to which we are all called. The religious is not.the only one who represents ~n public witnessthe holiness of the Church, but she is the one who does in this unique way through the open, countercul/ural profession of~the evangelical poverty, chastity, and humble o6edience of Christ. When the Church talks about the public,witness of religious life. this is what she is talking about: not that presentat.ion or witness proper to, the Church,in its hierarchy, but the visible manifestation of the Church,,in its holiness. Just as the unity of the Church is not simply for the bishops but for all the disciples of Christ. so the holiness of the Church is hot just for religious but for all of the disciples of Christ. But it is crucial for the Church that both its unity and its holiness be strongly represented to all, and Religious Life: The Mystery and the Challenge that is why we have both a hierarchy and religious life. Another way of putting thee same point is the pa.pal statement: "By their very vocation, religious are intimately linked to the Redemption. By their consecration to Jesus Christ, ,they are a sign of the redemption that he accomplished. In the sacramental economy of the Church, they are instruments for bringing, this redemption to the People of God." What, then, has the pope asked of the bishops? He has called upon all the ,bishops of the United .States to place themselves at the pastoral service of 0the religious ~ftheir diocese. Let me be more specific. You know, far better than I, that since Perfectae Caritatis and Ecclesiae Sanctae, the religious in the Ufiited States have engaged in an intensive period of renewal. General chapters have been held which took this as their principal object. Constitutions have been revised, and these general laws of religious institutes submitted to the Holy See for confirmation. National unions of the major superiors of men"and women have been formed or have been strengthened .and now flourish. New forms of rdeulcigedio iunst oa naldm aocsatd eevmeriyc afopromstaotliioc°n raenldig oiof ums icnois,ntegrrieagl atrtiaoinni.n Tgh heasve ec.hbaeneng eisn thraov-e exacted great expenditures of energy and time, i~nd have found their fulfill-ment many times in a deepening,of prayer, apostolic creativity, and the sharing of life that characterizes re_ligiotis communities. The question that religious have had to deal with, the central one according to the distinguished Jesuit theologian, Father Thomas E. Clarke, S.J., has been this issue: "How are we to disengage Christian faith from the time-bound cultural expressions and vehicles of the past without a loss of integrity? This is indeed the question at the heart of the anguish, tensions, and polarizations, cha.racteristic of a period . which has turned out to be as much a new Passion as a new Pentecost. No group in the Church, has had to deal with the question with greater seriousness than members of religious communities, and particularly of .American com-munities of religious women.''~0 Father Clarke wrote those lines some ten years ago, and without attempting a defense or an evaluation of each one of them, I think it would be fair to say that these last ten years have continued this experience: the effort to articulate a form of life.that is evangelical in its public ecclesial consecration yet American in the inculturation of this consecration. As this period of "special' ,experimentation" comes to its.close--the period, that is, in which new constitutions wer.e drafted, the Holy Father has asked the Ameiican bishops to enter int~ this process in order to support and to second the genuinely heroic efforts of the religious to strengthen and renew their communities. How are the bishops to do this?' The pope speaks generically of aiding religious in every way possible and lists seven particular ways in which this generic support can be realized~ If I had to summarize all seven, 1 would do it with a~ single word: communication. The bishops are to communicate to the whole Church, by preaching and catechesis, on the nature of religious life and, more particularly, on the link between a religious vocation and the love of God I~10 / Review for Religious, Nov.-Dec., 1983 for each and every religious. The bishops are to communicate sacramentally and liturgically with religious; they are-to extend and support the invitations to renewal, in solidarity with the bishops and the faithful; "in th'ose cases, tob,' where individuals or groups, for whatever reason, have departed from the indispensable norms of religious life,~or have even, to the scandal of the faithful, adopted positions at variance with the Church's teaching;~" they are "to proclaim once again the Church's universal call to conversibn, spiritual renewal and holiness." The bishops are to communicate with religious in a mutual, program of work to be established by the Episcopal Com~nission of which I have been appointed Papal Delegate'and which has been strengthened ~by an appointment of a Committee of Religious to act in concert with them. Finally, the bishops are to communicate thrir findings to the Holy Father on the occasion of their ad limina visits this year. It is only in this context that we can ask ourselves the genuinely hard questions which bear upon the future of religious life in the United States. One question which the pope singles out as of immense concern: Why this drastic numerical decline? And under ~his question, perhaps the most important issue: Why are so very few American" wom~n and men interested in becoming reli-gious today? What does that say about our national character, about our Church, and about religio~as life itself?, ls tl~ere any truth in the diagnosis of religious life made by the authors of Shaping the Coming Age of Religious L,fe that the "crises set in from within religious life due to the loss of identity and the inroads of the secularizing process"?.~1 Finally,"it must be asked whether we bishops and priests have been of sufficient sensitivity to the issues which contextualize religious life in the United States. All of these and other important issues can be addressed fruitfully if they are asked by bishops hnd religious together, and asked in such peace and mutual trust that they admit of answers rather than with the kind of accusatory rage that inhibits any ability to answer anything~ These are profound issues on which We must communicate. They touch on~a problem that is common to us all yet larger than any of us, and we expect to be mutually challenged by them. For it isTnot only the problem that is common to us all, but the process as well. It is one we can only address together. Why this insistence~upon communication? Because there has been too little of it. Historically, any proces~ of renewal and any prrcess of inculturation has been opento misrepresentation, misunderstandings, and mistakes. I could take examples from the history of dogma, from the history of rites and ritual, but let me take them from the history of religious life itself. For decades the mendicant orders lay under the suspicion that their form of life was not canonically religious because they were not confined to a monastery. The foundation of the Society of Jesus was opposed ~ because this order did not engage in the choral office and admitted some members whose vows were not solemn. There was enormous opposition tO the original p~ovisions of Angela Merici despite the solemn approval.of Paul HI and these provisions eventually Religious Life: The Mystery and the Challenge gave way" to conventual life and monastic enclosure. The original plans of St. Francis de Sales and St. Jane Frances de Chantal that the Visitation Would be a congregation in which only simple vows would be pron.ounced and~visiting the sick would be the special work of its members also yielded to solemn vows and enclosure. ~But eventually the indulturatiori of active orders of women religious did occur, and they dominated, the extraordinary evolution of reli-gious life in the' nineteenth and twentieth centuries. Iriculturation is an' e~i-gency of the incarnation. It is an indispensable condition for the developmefit and vitality of the Church, and it is inevitably attended by its Share of divisions and struggles and even by mistakes;~2 But if these inevitable struggles are exacerbated by arrogance or impatiencei by the attribution of false motivation or by party interests, then disintegration or alienation result. Attempts at inculturation die only when .communication is stilled, and that is why I wel-come the efforts of the Holy Father to foster commu.nication in all of its forms. For over'the past twenty years as you moved throu~,h this period of experimentation, your partners in dialogue have been the members of your own congregation and other congregations. Now what the Holy See is asking for, is an extension .of this dialogue to a larger group, to the bishops and to the Church as a wh61e. For there is much incomprehension here, either about what the religious "have accomplished or why they have gone in the directions they have chosen, as well as some confusion about what the Church has been asking of religious since the Council. Through the bishops, the religious orders can engage all of the Church in this renewal of religious life: those whom they serve, those with whom they serve, and the bishops in union with the pope whose ministry it is to confirm and validate this service. There is no question.that inculturation carrieso its own dangers. For instance, the adoption.of Stoic and Neo-Platonic terminology during the patristic period, terms.with such .far-reaching implications and ambiguity as apatheia as used by Clement and Origen,-or the eons, nous and the five fundamental gnoses of Evagrius Ponticus, all these seriously endangered the entire monasticmovement.13 1 doubt further if anyone would care to resurrect the secular military ac{ivity of the Templars as an appropriate work for reli-gious: So also today. There is always a danger of having religious life become coopted as just another version of the American way of life,and the challenge given both by the traditions of the order and by the judgments of the Holy See are necessary and critically important if religious are to embody the essentials of religious'life in an American setting effectively'and authentically. This question has been with us since John Ca~ rroll; and, it is not surprising that it continues to be with us now. It is inevitable inca Church so ~universai and with" cultures and perspectives that are so divergent, That is why this extension of the dialogue is so critical, both to explain the achievements of the past twenty years but also to receive serious, supportive, and critical challenge. For there is a healthy and continual dialectic which is always at work within the Church: between the Gospel and its cultural expression, between 1t19 / Review for Religious, Nov.-Dec., 1983 authority and prophecy, between the unity of the Church and its manifold cul-tural forms.,And the life of the Church can never be won by suppressing one or another of these moments or by an impatienl destruction of the very pro-cess. All organic foi'ms ofqife consist in a sustained balance between various and seemingly contradictory elements. Yet if they are seen by faith and in their historic interactions, they do not contradict one another but at a deeper level support one another. Thus Freud maintains that the desire to live without ten-sions the desiie to live in unchallenged comfort--is actually a disguised form of the death wish. The tension of balanced contradictions is essential to life. Bul tension does not necessarily make for life. it can also be a destructive disinteg~:ation of life. The difference lies with living faith and wiih communica-tion. Does this moment of tension open to a deeper communication or to the closing of all communication? Th'e Papal Char~g~e to This Episcopal Commission with Its Committee of Refigious , And this brings me to the fourth point ! wish to regmter~. Forethis is the reason that the Holy Father has ~not only sent a letter to the~American bishops, but has established an Fpiscopal Commission to aid'thd bishops in their service of religious and to analyze the reason for the decline in religious voca-tions. For each of these tasks. ,the Holy Father has challenged the Commission to ~work in close collaboration with American religious, to profit fromtheir experience and to assimilate their insights. To facilitate this,communication, I have appointed a Committee of Religious who will work with the Commission of Bishops in a collaborative effort to foster and to encourage religious life in any way that is open for us. We will also be ,consulting experts in various disciplines not'represented on our committee such as psychology, sociology, anthropology and history. Eurther. I have sent a letter to the Presidents of the ICWR. CMSM. and NCCB asking for any suggestions these groups might have to further this work. All of us have something to learn from one another, and the~papal initiative provides an occasion for this mutual ministry. It would be unrealistic to expect of this renewed ef~'ort at communication that.~all disagreements would cease and all misunderstandings be erased. There are too many differences in cultural background, in religious life-history, and even in the critical perspectives on contemporary issues. However, what we can achieve and what owe.must be seeking is reverence and respect for one another, a compassion for'mutual suffering, the building of a sense of trust, and the comprehension, of an underlying common mission in the Church. and from the ~Church. and for the Church as portrayed in all its doctrinal richness in Lumen Gentium. What wi~ can pray for is that we may all.find a continually greater degree of freedom from harsh judgments and stereotyping, irrespecuve of what misunderstandings remain to be,eliminated But how very difficult this will be, Sisters. to.touch the skelsticism.and the anxiety, the suspicions and the misunderstandings that have woven themselves into the fabric of~our,histories Religious Ltfe:, The MysterZ and,the Challenge over the~se years. Whatever their causes, they have become part of its texture and seem indistinguishable from our expectations and hopes. They inhibit communication and they inspire the most pejorative reading of motives while the m~mories of past wrongs rise periodically to reinforce their presence. But what is stronger, please God, is what we share together. For if members of the Church cannot work together to reconcile our histories and our differences, how could we possibly preach forgiveness and reconciliation to a world whose checkered histories and whose differences beggar those in the Church by, comparison. It is patient and loving work that we are about to do together, but your president has wisely written: "Reconciliation is the patient and loving'weaving of threads of tension into a peaceful background in which the Spirit is free to irfiprint the design."14 May this Spirit then be, ~with us in our work. In hope for this new phase of our history we pray with the Psalmist: You will guide me with your counsel and afterwards you will receive me into glory. Who have I in heaven but you? And there is nothing upon earth that I desire in comparison with you. My flesh and my heart may fail But God is the strength of my heart and my portion forever (Ps 73:24-26). And so, To him whose power no~ at work in us can do more than we ask or imagine--to him be glory in the Church and in Christ Jesus through all generations forever and ever. Amen (Ep 3:20-21), NOTES ~For the understanding of religious life which pervades this address', see the recent document of the Sacred Congregation for Religious and Seculaf Institutes, Essential Eleme'nts in the Church's Teaching on Religious Ltfe as Applied To Institutes Dedicated to Works of the Apostolate, May 31, 1983. This document is itself a "clarification and restatement" of the Church's teaching on the essential elements of religious life. This prior teaching has been articulated in the documents of the Second Vatican Council, especially Lumen Gentium, Perfectae Caritatis, and Ad Genres, in the Apostolic Exhortation Evangelica Testificatio of.Pope Paul VI, in the address of Pope John Paul II. and in the documents of the Sacred Congregation for Religious and Secular Institutes, especially, Mutuae Relationes, Religious and Human,~'Promotion, and The Contemplative Dimension of Religious l_Jfe, and in the new Code of Canon Law. Essential Elements is the latest attempt 9f the Holy See to fulfill the mandate enunciated by Lumen Gentium: "Church authority ha,s ,the duty, under the inspiration of the Holy Spirit, of interpreting these evangelical counsels. of regulating their practice, and finally of establishing stable forms of living according to them~ (n. 42). ~Victor E. Frankl, Man's Search for Meaning, translated by llse Lasch (New York: Simon and Schuster. 1962), pp. xi, 76, and 104. 3See H. A. Reinhold (ed.), The Soul Afire: Revelation of the Mystics (New York: Pantheon 814/ Review for Religious, Nov.-Dec., 1983 Books, Inc., 1951), p. 206. 4Walter A~bbott, S.J., and J. Gallagher, The Documents of l/atican II. An Angelus Book (Guild Press, 1966), pp. 712 and 713. 5~awrence Cada, S.M., et ai, Shaping the Coming A~e of Religious Ltjre.~A Crossroad Book (NewWork: The Seabury Press, 1979),opp. 49 and 43. 6Juliana of Norwich, Showings. translated from the critical text with an introduction by Edmund Colledge, O,S.A., and James Walsh. S.J./he Classics of Western Spirituality (New York: Paulist Press, 1978),~Cha~pter I.~8, p. 21 I. ~ , . 7Joseph I. Dii'vin, C.MI, Mrs. Seton: Foundress of the American Sisters of Charity (New Yo,~rk: Farrar,-Straus, and Cudahy, 1962), p. 448. aSee Gerard Manley Hopkins, S.,L, "The'Wreck of the Deutschland," #24, 7he Poems of Gerard Manley Hbpkins, edited by W. H. Gardner and~N. H. MacKenzie. Fourth Edi,tion (London: Oxford University Press, 1970), p. 59. o. 9William Thomas Walsh, Saint Teresa of Avila (Milwaukee: Bruce Publishing Company, 1943), p. 579: Dirvin, op cir. p. 453. ~°Thomas E. Clarke, S.J., New Pentecrst or New PassiOn? The Direction of Religious Life Today (New York: Paulist Press, 1973), p. I. ~Cada et al, op. cir. p. 43. ~For the development of the Church's teaching on inculturation, see Lumen Gentium #13 and #17, Ad Gentes #16-18, #22, #26, Gaudium et Spes #53-58, Populorum Progessio #65, and Evangelii Numiandi passim. tJSee Louis Bouyer, The Spirituality of the New Testament and the Fathers (New York: Desclee Company, 1960), pp. 260-302, 369-394. Despite Father Bouyer's sympathetic treatment of Evagrius Ponticus, he finds himself forced to conclude: "Whatever precise meaning his own mysticism may have had for Evagrius, it would be difficul[ to deny that his expressions intro-duced a lasting threat into the Christian mystical tradition: the fatal attraction of pure abstrac-tion. A neglect of Scripture, of dogma, in favor of a 'contemplation' that runs the risk of being no more than a state of psychological vacuity is not, as experience has abundantly shown, for minds nourished on the tradition which we can now call'Evagrian, a merely chimerical danger" ibid., p. 393. For the division of monasticism into two camps, see ibid., p. 380. ~4Sister Helen Flahcrty, S.C., The Presidents Reflect--After Two ]~ears. in Women: Weavers of Peace. Leadership Conference of Women Religious, Conference Report, 1982-1983, p. 6. The Religious as Witness All persons consecrated to the Lord enter the category of living witnesses to the existence of this ~'Other," of a Reality so "different" from the reality verifiable by,the senses;;and their whole lives, individual and community, are committed to the final aim of recalling mankind~ distracted by the temptations of material goods, tol thd reality Of the supreme Good, tb,the attraction of values whichare not visible, but~are true'and much higher: ; Therefore, when the documents of the Council and the subsequent directives of the,' Church insist upon the need for the renewal of religious life, they-intend above all to ".~emphasize the need for a renewal of an "interior" nature to be realized in such a way'~ that by eliminating the shadows of useless thingff or superstructures it may more easily become the transparency of God before the eyes of today's men.--John Paul IL To the Women Religious in Albano, 19 September. 1982. L'Osservatore Romano, I1 October 1982. p. 5. Why They Leave: . Reflections of a Religious AnthropologiSt Gerald A. Arbuckle, S.M. Father Arbuckle, asocial anthropologist, is an Assistant General for his congregation: The article ~s the resultgf both contacts and form~! stud~ies he has made with religiou~s in America and Asia. He now resides at the generalate of his cong~regation: Padri Maristi; Via Alessandro Poerio,~63; 00152 Rofiaa, Italy. The recent call by John Paul II for a review 6f the reasons behind the'sharp drop in the number.,of religious within the' United States is timely. But, if this review is to realize ~its aims, those concerned in the study must seek insights from many disciplines, e;g. history, psychology, cultural anthro-pology. In this paper, I offer some insights from cultural anthropology. I believe~that -,~ " -many religious, individually,or as communities, following the combined:~ impact of the social'RevoiUtioh of Expressive Disorder of the 1960s;and early 1970s and of Vatic.an II; went into a~state of cultural malaise, anomie, or what is~popularly called culture shock; . .: : ". . ~ -the cultural and historical~situation in which religious ~life now finds itself today in, the United States is ripe for deep interior.revitalization, provided the opportunities are vigorously grasped. ¯ ~ I will explain these staiements. But, first we must clarify a much confused word-Zculture. Paul VI touched the heart of the meaning of culture when, in Evangelii Nuntiandi, he referred to the signs and 'symbols of a people) Anthropologist G. Geertz takes the same approach, though he concentrates on symbols, when he defines culture to be "an historically transmitted pattern of meanings embodied in symbols, a system of inherited conceptions expressed in 815 816 / Review for Religious, Nov.-De~., 1983 symbolic forms by means oLwhich men communicate, perpetuate, and develop their knowledge about and attitudes towardqife."2 In this sei~se, cul-ture is something living, something giving .meaning, ~direction, identity to people in ways that touch not just the intellect, but especially the ~heart. One cannot define symbol without reference to feelings, to the heart. A symbol is any reality that by its very dynamism or power leads to (i.e., makes one think about, or imagine, or get into contact with or reach out to) another deeper (and often mysterious)~.reality through a sharing in the dynamism that the symbol itself offers (and not by merely verbal or additional explanations). So a symbol is not merely a sign, for signs only point to the signifie~t. Symbols represent the signified, they carry, meaning in themselves, "which allows them to articulate the signified, rather than merely announcing it.''3 New symbols do not take root in the hearts of the people overnight as substitutes for other symbols. Time, experience are necessary for new meanings to develop, new identities tO emerge. Hence, if a people's way of living or culture is dramatically undermined for whatever reason, the effects ~an be traumatic. A feeling of malaise, anomie or normlessness, will emer[ge. The sense of identity and security is lost. ~It has been said that the American Catholic Church was "the best organ-ized and most powerful of the nation's subcultures--a source of both aliena-~ ti0n and enrichment "for those born within it and an object of bafflement or un~a~iness for others.TM In other words, while Catholics shared certain symbols in common with other Americans, many key or pivotal symbols tl~at gave meaning, id~.ntityand security to their lives came from their adherence to the Church. But, as a result, of the combined impact of the Revolution of Expre~s-sive Disorder and Vatican II, the stability a~nd the extraordinary security and cohesiveness of the Church's subcultural way of life in America were shattered in ways that are only now becoming better understood. The more cohesive and itefensive a subculture, th~ more dramatic and traumatic the breakup once key or pivotal symbols are effectively attacked. Vatican II asked that the Church open itself to the world. Cultures of people were to be:understood and evangelized. The Council., therefore, sought to counter~Caih01ic "ghettoism," something that had hampered the missionary thrust of the Church for centuries. But the world to which Catholics had to turn was a world in bxtraordinary turmoil. Secondly, the~e were aspects of mainstream American culture that were (and remain) particularly challenging to ~'vangelization.Many Cathblicslwere just not. prepared to face the situation. One American commentator perceptively noted that "in the beginning, around 1964, the turmoil that was to shake the Church was like a cloud on the horizon. Within two or three years storm clouds filled the sky. And by the mid-1970s, the U.S. Catholic Church was a tempest-tossed.institution in total~ d~sarray, o,L~kew~se,~Peter Berger said that Catholics. back in 1961, were, unlike~thei~ Protestant brothers, still sitting pretty on their Rock of Peter, secure in their numbers, in the allegiance of the faithful. Within five years, he,. Why They Leave / 817 says, the Catholics suffered the same fate as the rest; they were rushing to find "plausible lifeboats with the rest of us.TM I will first.explain what is meant by the Revolution of Expressive Disorder and then indicate various mainstream American values or symbols that partic-ularly challenge evangelization. It will then be seen that once Catholics left their neat and tight subculture and were thrown unprepared into a world in cultural turmoil and into an American cultural system they had effectively resisted, for decades, the consequences were understandable. Understanding the Revolution of Cultural Disorder It is impossible to summarize with any marked degree of accuracy just what happened in the 1960s and'early 1970s. Sociologist Robert Bellah describes the cultural revolution in the western world as "an upwelling of mystical religiosity";7 Gerald Howard considered the period as "a spirited~ wildly inventive era--a decade of great social and political upheaval when ideas and customs collidedqn every corner of American° society."8 Not only America, but the entire western world underwent a transformation in the assumptions and accepted practices which form the cultural foundations of the daily lives of ordinary people. The transformation, one of the swiftest and most dramatic in recorded history, began as a form of cultural~rev01ution among a small group of campaigning radicals, and ended by changing some of the most profound habits and assumptions.9 What was considered shocking in 1967 or 1968 is so commonplace today as not to be noticed. The most common characteristic of the 1960s' Revolution of Expressive Disorder was the symbolism of anti-struciure, anti-order, anti-predictability. It was essentially an attack on boundaries, limits, certainties, taboos, roles, sys-tems,, style, predictabilities, form, ritual. It was an attempt to make ambiguity and uncertainty, not a mere passing feature of~ life, but a way of living in itself. But the revolutidn had its major contradiction in this--on the one hand there was the push towards structureless iiadividualism with its burning zeal for self-fulfillment, but on the other hand there was also the push towards the collectivity in which the individual became smothered by the collectivity. Sociologist Bernice Martin points" out that in the field of the arts, for example, the~boundaries most severely attacked were those between the public and private spheres, male and female, uncertainty over certainty.~° In the case of Andy Warhol, for example~ the sexual identities of his portraits are often left uncertain or are inverted; he makes Marilyn Monroe look like a transves-tite. Educational institutions and teachers took, a severe pounding. The radi~ cals' demands for instant and total intimacy in human relationships, instant "turning on" and .entertainment, played havoc with teacher security, identity, well-being. Given the stress on the immediate and on the functional, it was inevitable that anti-intellectualism and utilitarianism helped undermine educa-tional programs and institutes.11 In the field of religion, new or revived cult movements fitted neatly into the search for either extreme individualism or Review for Religious, Nov.-Dec., 1983 collectivity, e.g., Moonies, Krishna Consciousness, communes. Even the estab-lished churches did not remain untouched by the drive for anti-structure, for instant community experience, horizontalism, subjectivity in liturgical life. If the liturgy does not give a "peak feeling experience" then, it was argued, it cannot be an authentic ritual. At this point, it would be helpful to use the models of cultures or societies that anth~opoligist Victor Turner evolved.~Z He would distinguish two types of cultures. First, there is societas, a type in which there is role differentiation, structure, segmentation, and a hierarc~hical system of institutionalized posi-tions. Most people live most of their lives in cultures that come close to ttiis model. The second type is called.communitas or liminal, that is a type of culture that is undifferentiated, homogeneous, in which individuals meet each other integrally and not as segmentalized into statuses and roles. He argues that life is a process whereby individuals or groups of people pass from societas through communitas .to societas. Commanitas comes alive in situatiohs whereby structures have been removed or reducedto a minimum; it :becomes tangible in times of transition: e.g., religious novitiates, charismatic,prayer meetings, among crowds at a thrilling baseball game, in moments of crises. In all these instances, people lose their outstanding social differences or statuses. Let us assume, by way of practical example, that after a shipwreck, the Arch-bishop of Canterbury, the President of the United States, .the Queen of Eng-land, a stoker from the s.unken ship, and two passengers who work for a living as ship stew~irds, find themselves in the sole-surviving lifeboat. Confronted with the dangers of, the sea, the' survivors experience a period of communitas, the experience of belonging to common humanity. Titles become unimpor5 tant--survival becomes the value. But communitas can never be sustained-- and has never been sustained--simply because the normal society ultimately ¯ demands some form of structur.e, some form of predictability. For~example, once the lifeboat reaches the safety of a harbor, it is inevitable that titles and statuses become once more'important. People tiave a need to know differences and to act accordingly. But some form of' communitas remains.essential for the survival of all societies; some form of withdrawal--secular or religious--is required as a prerequisite to a new level of involvement in structure. People need to experience for periods of time basic common human values, like brotherhood, the common Fatherhood of God, nationhood, in order to keep their lives balanced. According to 'Turner, therefore, life is a process whereby persons pass from structured "ordinary" living to communitas experiences and back once more .to "ordinary," living. The process is constantly repeated if the particular society is to be maintained and if individuals are to achieve ,human satisfaction and stability. In the communitas periods many of the symbols of relationships, values,~norms, which prevail~ in the° domain of the daily pragmatic structures are reversed, suspended~ reinterpreted, or replaced by a wholly _other set of symbols and ways of acting. The period in which Why They Leave / 819 comrnunitas occurs is called liminality.13 There are periods in history when whole nations, in varying ways or in parts, seek to go through either in an almost spontaneous or planned way communitas or liminal periods. It may take the form of a widespread burst of nationalism, for .example as took place in Britain during and after the Falklands' crisis. But when the models are applied to the 1960s, it is evident that the emphasis in politics, education, arts, religion, was on the evoking of the communitas. The liminality was marked by anti-structure, unpredictabil-ity, taboo-breaking--all that we have described above. Many sought to live liminality not jus.t for part of their daily lives or for short periods, but for life. In the case of religion, the emphasis, as in the rest of the counterculture movements, was on the fraternity of man rather than on the Transcendence, on experience and emotional interaction rather than on abstraction and quiet-ness. In communitas experiences, especially of the spontaneous type such as marked the 1960s, intellectual interaction or argumentation have little or no effect. Euphoria must run its course, in other words. As noted, there are benefits from liminalperiods for the well-being of societies and individuals, but excesses can become counterproductive. As the poet W. H. Auden put it: "The Road of Excess leads more often than not to The Slough of Despond."14 By the early 1970s, the cultural liminal revolution was drawing to a close. As Berger notes "the idea of 'permanent' revolution is anthropologically an absurd fantasy . There are fairly narrow limits to the toleration of disorder in any human society."15 In this, he was agreeing with the analysis of Victor Turner. Margins, structures, boundaries--all returned, though rarely as before, across the whole spectrum of human activity, e.g.- politics, economics, education. Despite the enormity of the upheaval there were some very positive effects of the cultural revolution, such as a sharpening concern for human rights, a heightened awareness that institutions must be constantly checked for impersona!ism and injustices, and.that religion relates one not just to God but also to people . Some Key Symbols in American 'Cultural Life The anthropologist tries to find the key symbols that together bind~people within the one cultural stream. United States is so vast a country that there is'a realodanger of being simplistic in any gffort to find key symbols~ However, even given this caution, I still feel it is possible to point to relevant key symbols that emerge either in advertising or in everyday literature. The following are symbols that to me are important,~if we are to consider religious life and its relevance within the contemporary .United States. These symbols existed prior to the Revolution of Expressive Disorder. In some instances they were severely questioned by the counterculture, but they nonetheless continue to be evi-dently present. In some cases, in fact, the symbols became, reinforced by the revolution, e:g. individualism, the search for self-fulfillment. 1120 / Review for Religious, Nov.-Dec., 1983 The Symbols of Personal Freedom/Individualism, Achievement, Self-Fulfillment Evoke Increasing Loneliness and Alienation Within Society That sharp observer, de Tocqueville, noted decades ago--as something already emerging--the problems of growing individualism, loneliness and alienation: "Selfishness blights the germ of all virtues; iridividualism, at first, only saps the virtues of public life; butqn the long run it attacks and destroys all 'others and is at length absorbed in downright selfishness.''~6 Recently, social-economist Amitai. Etzione built his critical revirw of American life and future on the same insight,t7 Historian David Potter, noted earlier, that "Americans, having demanded a higher degree of freedom, have paid a higher price for it in the degree of their psychological isolation." He.then pointed out that as a consequence of this isolation a sense of personal inadequacy and insecurity inspired by a relentlessly competitive system has produced some of the most Characteristic forms of mental illness in America.18 The more individualism is pushed the more the bonds binding people to the group and the common good are weakened. Hence, Bellah could conclude, with deepening sorrow, that as the result of the overstress on individualism "marriage, friendship, job .church are dispensable, if these don't meet my needs" [my italics].19 ~ymbols o.f Youth and Good Health Downgrade the Positive Qualitites of Aging and Suffering Christopher Lasch writes that American society "defines productivity in ways that automatically exclude 'senior citizens'."2° J. Tetlow recently observed that the American value system not only demands that one be healthy, but that one feel healthy. He comments that "experienced religious when they enter what the: Church has known as the 'dark night' for centuries, think they probably need psychiatric therapy.TM Given these attitudes to the key symbols of youth and good health, it is understandable if the agonies of death and dying fit uneasily into the American folkways. The dead must "look peaceful and fresh',; there must be no sign of suffering having taken place?~ Symbols of Material Consumerism Demand that PleaSure and Satisfaction Be Immediate ~ The ease with which goods can be discarded and replaced by "better ones" reinforces the feeling that one should not tolerate problems for too long~ The tolerance threshold becomes increasingly lower?3 One can include within the symbols of material consumerism, the symbols also of pragmatism and noise. A guiding force isthe assumption that what is useful for satisfaction is good; it generates all kinds of experiments, some good, ~some not good, Inevitably the drive for experimentation, for personal satisfaction and fulfillment, can be inirhical to the~peace essential for deep reflection and contemplation. But the world of mass media,advertising does not help the situation. It intrudes, as though by right, at so many points of one's daily life and so often in a noisy Why They Leave / 821 way. Daniel Bell blames the 1960s for an intensification of the pressure for more and more noise.24 1 doubt if the situation has changed. Vatican II and the Cultural Revolution Collide The dramatic opening paragraph of Gaudium et Spes of Vatican II pin-pointed a vital thrust desired by the fathers, a thrust founded in the Gospel imperative to go. out to all with the saving and consoling news of salvation: "The joys and the hopes, the griefs and the anxieties of men of this age, especially those who are poor.or in any way afflicted, these too are the joys and hopes, the.griefs and anxieties of the followers of Christ." Committed Cath-olics held within a ghettosubcult'ure could no longer consider their evangeliza-tion obligations to be coterminous with that subculture. Liturgies were to be adapted to local cultures, having in mind also the community orientation of the Church. Catholics had now to.enter loving and listening dialogue with the once "suspect" Protestants. As regards religious, "the manner of living,, praying and working should be suitably adapted to the physical and psychological conditions of today's religious and also., to the needs of the apostolate, the requirements of a given cul(ure" [my italics].2~ Quitg independent of the cultural upheaval hitting the western world at t~his point, the above new theological and pastoral emphases were sufficient in themselves to make many question the validity of the contemporary under-standing# of the pivotal symbols~ within the Catholic subctilture of America. Recall the point made earlier: the more cohesive and integrated a subculture is, the more violent and traumatic will be the consequences--once pivotal symbols are shaken ~r undermined. We cannot abstractin fact from the reality that the movement to shake Catholics into becoming pastorally aware of the world beyond their ghetto als0 coincided with a world in "unnatural" turmoil, a world of intense countercultural liminality: The combined effects of the theological and cultural changes of Vatican II and the cultural revolution left Catholics breathless, lost in what seemed to be an. ever-increasing malaise, loss of direction. People felt stunned, rootless, never sure what was to happen next within the Church that for centuries s~emed unchanging. They became exposed to movements, pressures they could not understand. The mass of intricate cultural supports that had protected the ghetto Church for over a hundred ybars within the United States were suddenly removed. One can only agree with Avery Dulles' assessment of the period after the Council: "In most countries the decade since the Council has been one of internal conflict, confu-sion, disarray. The Church seems, for the first time in centuries, to be an uncertain trumpe~."26 Let us look a little closer at some of the ways in which the confusion or disarray evolved with such speed. We will then be in a better position to understand why the numbers of religious have so dramatically dropped. Within the.Catholic subculture, prior to Vatican II, it was inevitable that Church authority, as represented by bishops, priests and even religious, held 822 / Review for Religious, Nov.-Dec., 1983 . generally a socially and pastorally honored position. Their roles and the expec-tations of the people were clearly defined~ and supported by what ,was thought to be an unchanging theology. Vatican II returned to important emphases as regards liturgy, the role of ecclesial aut.hority within the community of the faithful, the role of laity in the apostolate. These emphases, in themselves would have been sufficient to shake and question the status of priests and religious wiLhin the subculture. But I~would agree with~sociologist George A. Kelly that th.e.~dramatic undermi~ning of pivotal symbols of authority~ priesthood, reli-gious life (according to the meanings then given them) was caused in no small way by the inse.nsitive attacks on the symbols by Catholics themselves. Armed with ,the anti-structure symbols of the cultural revolution, the attackers some-. times~used a most remarkable viciousness: One well-known~civil rights leader p~ublicly referred to the Church as "a0iwhore"!27 Priests and religious even seemed to seek out publicity when they left their vocational commitment. Little wonder if,~the faithful had their confidence~in the symbols undermined. The confidence of many priests and religious was also not infrequently threatened. But the confusion and disarray was.helped along even by sympathetic people holding important positions within the subculture. Let me explain. An anthropologist, in studying a particular culture, will seek out the authority structures and symbols of the people. He .will seek to find out how the credibil-ity of the symbols is maintained.But of similar importance is the study of ritual, whether ii be~ civj.'l, secular or religio~us. Ritual is vital to the maintenance of a group's life. One may disturb a people's identity by effectively attacking their ritual. The speed with which .liturgical changes took place following Vatican II, not the changes themselves, left concerned anthropologists aghast.~ Ritual consists primarily of symbols, not signs. As we noted, signs can be substituted for other signs with no problem at all. But not symbols, for they relate to the.hearts old, people. Any change must be done with extraordinary sensitivity and, with full involvement of the people themselves. Victor Turner and Mary Douglas, both leading anthropologists in the study of ritual, both Catholics, have commented~on what happened. At .one point,t; in hisqengthy analysis, Turner notes that '~one cause of the large-scale.withdrawal of many Catholics from the institutional life of the Church who still think of themselves as Christians (and sorrow as widows do for the death of someone~beloved) is the comprehensive transformation of ritual forms under the influence of theoreticians drawn from the positivist and materialist camps . ,,2s It was not a questign of ~topping change. But it was rather a question of how that change was to take place. Mary Douglas is equally strong in her analysis.29 ~Inevitably, religious shared the "blame" in the minds o~f the faithful for disruptive and insensitive,speed with which so many changes took place. Their credibili(y and prestige .as educators was undermined. As their status within the subculture became confused owing to the breakup of the subculture itself, religious often did not develop a more community-oriented, esteemed status as sensitive educators. For this reason they became not particularly attractive Why They Leave / 823 leaders to follow, 'thus contributing to the falloff in vocation recruitment. Religious and Culture Shock One contemporary commentator,~i). Callahan, incisively and sympatheti-cally noted that "it is nbw"trivial to say that W~stern culture is undergoing a crisis, but it is not trivial to live it." In order to situate what happened to many priests and religious, it is relevant to quote his next poii~t: "To live it and not just talk about it means that one takes upon one's shoulders, willingly or unwillingly, all the burdens of confusion, uncertainty and a clouded vision."3° Priests and religious were key symbols within the American Catholic subcul-ture. Suddenly, in.ways never before expected, the prestige and~acceptance of these symbols was undermined. Many priests and religious, trying to live with ~the challenge, struggled to shoulder all the burdens, confusion in roles, uncer-tainty of pastoral and vocatignal goals that resulted from the cbmbined impa~t of Vatican-Ii and the cultur'~Frevolution. Little wonder that many went ifito a state which we call, culture sh~ck---"culture" because the subculture that had defined in n.o ~small ~way their identity and security had now collapsed. Louis Luzbetak defines culture shock as "a reaction that is blind and unreasoffed, a reaction that is but a subconscious flight or escape from a culturally disagree-able environment."3t I believe four types of escape on the part of religious from a culturally disagreeable environment can be detected: 1. Vocational Withdrawal ,o Vei'y few religious prior to Vatican II were trained either to understand empirically the nature of culture, Culture change, or even to appreciate that theology is open to progressive deepening and therefore change. Just one insight will help to appreciate the situation. Prior to Vatican II the word "sociology" was most generally synonymous with "social ethics." It was a most rare seminary or formation house that included any serious teaching in empiri-cal social sciences; given the stress on the a priori method, recourse to the empirical social sciences was not seen as useful or important. It is scarcely surprising therefore if many religious became utterly confused about what was happening as a consequence of Vatican II cultural and theological changes and of the impact of the cultural revolution of the 1960s--so confused, in fact, that they withdrew from religious life as their only method of coping. The missiolo-gist, Walbert Bfihlmann, recently cited a speaker's comment at a Rome meet-ing. The speaker noted .that "if some 40,000 priests and religious have 'given up' in the last ten years it is not least of all because they had not been prepared for the cultural, sociological, and theological °changes that called everything into question. This is why they could not cope with the changes."32 2. Reverse Nativism By "reverse nativism" I mean that religious struggled to escape the frustrating challenge of change by going back to the symbols of predictability 1~24 / Review for Religious, Nov.-Dec., 1983 and certainty of the former Catholic subculture. And they sought to remain in the security and identity of the past. This is not an .uncommon type of reaction on the part of adjustment to dominant cultures or rapid change. The Lefebvre movement is an example of this type ~of'reaction within the Church. History shows that while this t.ype bf turning away from reality gives security and identity, it can only be a temporary situation. Reality must at some time or other be faced up to': : 3. Cultural Romanticism A person who suffers from "cultural romanticism" is one who, in order to cope with culture ocon.flict, believes the culture he is .noW faced with is the culture. D~ramatically. discarding the ~past,.he avidly turns to the new way of living, new values, with a most uncritical approacO. He is just blinded by what he assumes to be the beauty of all around him. ~In.~the case of religious faced with the 1960s crises, many, having lost direction; capitulated to the counter-culture movement. Hence, they sought the '~instant" community, as much spontaneity as possible without structures in religious communities. Eventually a tiredness emerged, 9 hollowness, for as we have seen ther~ is a htiman limit to constant change, constant spontaneity. Not only did this overstress on self-fulfillment and feeling, have tragic effects on religious communities, but it also led to unnecessary crises within formation programs and seminaries. Formation programs and seminary systems generally collapsed since they were based~ on a model of service that fitted the old Catholic subculture, but not the new pastgral stress inherent in the community model of the Church. Formators were at a loss to know what to do. Many gave way to the pressures of the counterculture and dispensed with structures. The consequence of this is well described~by Henri J. M. Nouwen in an article published i.n 1969. He claimed that all formation has "as its primary task to offer a meaningful structure which allows for a creative use of the student's energies." When such meaningful structure is lacking, then the student becomes excessiv.e, ly dependent on endless self-scrutiny, affir-mation by superiors and others. The final result of this process is individual .,and group depressionP3 I am sure that as a consequence of the confusion into which formation programs fell, many young religious students left, as well as formation staff since they were being subjected to criticism from all sides--from students, from major superiors, from fellow religious (there are a~ many experts on formation as there are members of a province!). Other interesting signs of romanticism could be seen. Religious were asked ' by Vatican II to adapt to the local culture. Many took this literally, claiming that the only way to get close to the people was to be "one with them." Hence, life-styles changed in an effort to achieve this identification; in the process, of course, religious beqame so identified with middle-class styles that they.were indistinguishable from this class~and lost all credibility in consequence. So Why They Leave / 825 some religious were forced to face the fact that for them religious life no longer held any purpose. Sometimes, crises occur'red when religious overstressed the self-fulfillment "craze" of the counterculture. The more individualistic :they became,.the weaker their ties with the community. As Robert°Bellah noted (as quoted above), such people are apt to opt out of service to the community once they are placed under any pressure from the common good. Not infrequently, religious, having moved out of traditional apostolates, found themselves as social workers, civil rights' leaders, development workers. In .these new roles they sought to give meaning to theirs, lives as religious. But the more they tried to obtain identity from their work of service, the more elusive it became. For religious life has meaning first and foremost from the radical commitment to Jesus Christ in faith, When this reality was overlooked, religious eventually found themselves out of religious life. 4. Cargo Cultism ~ Thomas Merton, in the'Very year of his death, felt that many in the Church (and therefore in religious life) had adopted what is called a "cargo cult" approach tO ,renewal. Anthropologists, particularly those who work in Melanesia, South Pacific, have long documented such cults. People destroy buildings, gardens, and then build new structures, e~g. primitive airstrips or boat jetties. Then, with the .old structures'gone and the new ones established, the people' would sit and wait for the ancestors to fly. in with the goods of the western world. If the ancestors did not arrive, then they recognized that they had chosen the wrong structures or used the wrong magical words.~-Merton rightly recognized that this is something that pertains not only to so-called primitive Melanesia. He felt ttlat the same cargo approach was alive and well ih the ChurchP5 Once chapters of renewal had b~en held, fine documents written, beautiful words spoken, new structures of government introduced, then religious expected that by sitting and waiting the renewal would take place in consequence. But, as in the case 6f the cults in Melanesia, nothing of the kind happened, unless the religious concerned tackled renewal and conver-sion. within the h'eart. Only this radical.conversion to the Lord would ulti-mately make structures or documents effect their aims. The more this was not recognized, the more religious became disillusioned and angry, their anger often being directed at structures and superiors, which, sometimes resulted in the withdrawal from religiou~ life. The structural changes, e.g. in government, were often done with consider-able zeal and hope, under.standably legitimizing these changes as the response to the call to adapt to the local culture. Some provinces of religious congrega-tions, for example, opted to govern according to the American system of "checks and balances." One senses at times that this was done without suffi-cient critical analysis. It was felt that this civil system would check any further abuse by authorities. The aspiration was somewhat cargo cultish, since other problems have emerged that have on occasions exacerbated the situation and 1126 / Review for Religibus, Nov.-Dec., 1983 made government even more difficult to operate within the religious provinces. Arthur Schlesinger asserts that "theFounding Fathers, who saw conflict as the guarantee of freedom, grandly defied the inherited wisdom [in the Constitu-tion] . . . [which] thus institutionalized conflict in the very heart of the American polity."36 Conflict is part and parcel of being~human,.~but its institu- ¯ tionalization within a religious congregation's government may not be quite what is needed if religious life values are to predominate. Secondly, David Potter pointed 'out that the "pervasive repugnance for any sort of personal authority has lain close to the heart of the American idea of freedom. It has colored Americans" distrust of power, has encouraged them to diffuse power when they could, and has caused them to shrink from admitting its existence when they could not prevent it from being concentrated."37 There has been a "cargo cultish" assumption that the civil system of government would solve so many problems, but I belibve in uncritically open-ing themselves to this system, religious have ~pted for a form ofigovernment which can be so fearful of moving without what might be called an-"orgy of consultation" that a paralysis sets in, At a time of decline in vocations and challenging new pastoral needs, no government should be so subject to paraly-sis. Governments in religious life today must consult widely; for this~to take place there must be trust on the part of all concerned. If not, lit~le~wonder if major superiors resign, and well~-suited potential leaders refuse to assume office for fear of being paralyzed by so many checks and~balances and the fear of built-in conflict. I .suspect this is a-significant factor behindi the burnout of superiors and the not infrequent .departure.from religious life. I also believe that religious who have assumed a "cargo cultish" approach to religious life structural changes are merely delaying,the moment of truth for themselves and their congregations. .~.~ I suspect that when the civil system of.government was adopted uncriti-cally, provincial chapter participants did not ask the right questions, e.g., "What is religious life government for?" "Did the founder insist on :a form of government that he considered integrally.~related to the realization of the congregation's aims?" David J. O'Brie.n, commentingin 197-2 on the uncritical Americanizing drive in adaptation noted a degree of disillusionment emerging: "The notion of Americanizing the church now appears to many as unworthy, even immoral."32 Simplistic "cargo cultish:' attitudes about government struc-tures may be waning. I am°inclined to think so. Revitalization of Religious Life: Anthropol~ogical ~sights Today religious life remains in the state of the liminality, of uncertainty, of co~fusion, that has mar.ked the period since Vatican II. Now one hears the near-despair question: How is it possible to survive? Religious life will survive, even if a significant number of congregations are expected to die in the years to come)9 There will always be people in the Church who will want to extend and~ radicalize their baptismal commitment. These will try to express the life Why They Leave / 827 and holiness of the Church in all its radicalness. ~And they will want to do this in groups in order to be supported in ~their~eff.orts. I believe, however, even though malaise and confusion are still affecting religious life that we'a~'e on the verge of an in-depth revitalization. The Church is in a cultural and historical stage that parallels the vital points of:growth in the Church, namely the post-Reformation and the post-French Revolution ¯ periods. Both periods had been preceded by extraordinary social, political, cultural and religious upheaval. The affect of the French Revolution and its associated forces in Europe on religious life was traumatic. It is estimated that on the "eve of the French Revolution, worldwide membership in all the men's religious orders stood at approximately 300,000; by the time the Revolution and the secularizations which followed had run their course in France and the rest of Europe, fewer than 70,000 remained.''4° The Church wffs stunned'by what seemed a calamity. Yet in fact eventually an extraordi-nary number and variety of new congregations emerged fro~m tliis liminal period of shock and confusion. Similarly, after the Reformation, there was.a period in which people placed hopes in new ecclesiastical laws, structures, to bring them through the crisis. But, their approach asked of legislation and new structures what they could never do alone; their .approach was "cargo cultish." Eventually the truth came home to the sincere--the way of renewal is.born out ~ of the near-despair 'question asked in faith--how is it possible to survive? Ultimately, only by a committed return to prayer, faith, union with Christ, the original charism of the particular founder and the prayerful discernment of the ,needs of the ~world, As one historian put it, the Council of Trent, despite its ' tortuous length, really.effected nothing in depth until, under "the reforming influences of men like St. Ignatius Loyola, the stress turned to personal prayer and abnegation, and a renewed commitment to sacramental life. [which] demanded continuous heroic effort.TM ~ What will characterize religious life in its revitalized form? A major insight comes from~Paul VI in Evangelii Nuntiandi, 1975. He challenged the Church ib recognize that "what matters is to evangelize man's culture and cultures. in a vital wa, y and fight to'their very roots",(n. 20). If we take this challenge and relate it to the mission of religibus life in the United States (and elsewhere), 1 ,believe John Kavanaugh's statement is correct: "One powerful and often over-looked possibility is in the rediscovery of the religious life as countercultural force."42 This means that we must go 1sack and look closely at the symbols within our culture that urgently need challenging'with Gospel values. This challenging can be effectively done not in words alone but ultimately through a life-style that witnesses to values, attitudes, that are Gospel in origin. As wit-nesses they will be living symbols of what the Gospel really means. The spiritu-ality of future religious life will be, as Karl Rahner observes, "a spirituality of the Sermon on the Mount and of the evangelical counsels, continually involved ~ in renewing its protest against the idols of wealth, pleasure and power."43 To be more explicit, religious life in the United States will enter a new 1~91~ / Review for Religious, Nov.-Dec., 1983 spring, if religious themselves recognize that for the culture to be evangelized in depth "in a vital way and ,~r!ght to [its] very roots," they must themselves become - radically committed living witnesses to the Incarnation and Transcen-dence in orderto counter the symbols of secularism and selfishness. - living witnesses to vibrant community life, to counter the symbols of excessive individualism and alienation insociety~ . - living witnesses to a love of prayer, contemplation, to counter the sym-bols of chronic pragmatism and materialism; ~ - living witnesses through their life-style and attitudes to God's mercy, Jesus Christ, ifi concern for~ the alienated,0the oppressed--nationally and internationally; - living witnesses of respect for older people and their accumulated wis- ,. dora, to counter the symbol of excessive stress on the cult' of youth in a productivity-oriented culture; ¯ - living witnesses to the radical demands of asceticism in opposition to the symbols of consumerism, instant spirituality; - living witnesses, to the virtue of. hope, to cbunter ~symbols that seek to negate any redemptive and ~schatological power of suffering. American~mainstream ctilture is steeped in a rich mythology of mission to greatness, a mythology--once deeply Christian in its orientation--with sym-bols of journeying to build a society befitting the dignity of men and women. In recent decades, this mythology of journeying has been used opolitically, in ways never intended by the early dreamers, poets, prophets and builders of the nation. Religious, when they respond to the call to radicalness, effectively have the chance to draw from this mythology, purifying it of its subsequent aberra-tions. In the process they will touch the hearts of Americans.who are genuinely sehrching for how to journey to real greatness. The pope requeSted the review of religious life in the United States not only because religious life needs this critical reflection within the country, but also because of the influence American religious have had "on religious life +throughout the world.TM Anthropologists, who happen to be Catholic, and who work in ,various parts of the world come into contact with the influrnce of American-b~rn religious. Hence, they recognize the importance of the pope's singling out of American re!igious life. If the review has the effect of deepening commitment and reVital-ization in American religious congregations, this will have a flow effect throughout the world. The mythology of mission to greatness would then be international ir~ its implications It has been Said that the anthropologist's trade lies in unearthing what is hidden and articulating wha~ is latent. In this brief article, I have tried ,to illustrate through the use of anthropological techniques of analysis what has happened.to religious life in the post-Vatican II United States. Many of the insights have been spoken of before. But here /hey are:articulated within various anthropological frames or parameters in an effort to put them into a Why They Leave / 829 better context and :be more objectively understood. Many other disciplines will expertly highlight points not raised here. But, it is argued, the anthropologist's particular expertise is to be found in the interpretation of culture. Religious in America prior to Vatican II belonged ,to a :highly organized and structured subculture of American~life. The anthropologist has specialized insights into the position of religious within such a subculture, but he has also insights into what happened to religious~ life once this subculture broke down with such ~apidity and trau'ma. This paper attempts to offer some of thrse insights. A second aspect of the paper~related to the future of religious life in the United States. As evangelizers are called on to eVangelize culture in depth, the anthro-pologist is surely in a key position to unearth.hidden, but powerful, symbols that must be evangelized if Gospel values are to take root. Herice, the last part of the article is concerned with What religious life should symbolize if it is to become something not lived in some ~r~'refieda~mosphere, .but rather a power-fully radical vehicle through which the Gospel can take root within the hearts and ~minds of American people: Then the people will come to see conversion as a journeying "into a place 6i" promise anff hope"'(Preface of Thanksgiving). ¯ NOTES ~No. 63. 2The Interpretation of Cultures"(N.Y.: Basic; Books¯ 1973), p:89. ~Louis Dupre, The Other Dimension: A Search for the Meaning ofi Religious Attitudes (N.Y.: The Seabury Press, 1979), p. 105. 4J0hn iCogley, Catholic America (N.Y.: Image, 1974)¯ p. 135. .sCharles A. Fracchia, Second Spring: The Coming of Age of U.S. Catholicism (San Francisco: Harper & Ro,w, 1980), p. 83. ~Facing up to Modernity: Excursions in Society, Politics and Religion (Manchester: Penguin, 1979), p. 228. 7"Religion and Power in America Today" in Commonweal, 3 December 1982, p: 655. 8 The Sixties: The Art~ Attitudes, Politics and Media of Our Most Explosive Decade, ed. Gerald Howard (N.Y,: Washington Square Press, 1982), p.,4: 0See explanation by Bernice Martin. A Sociology of Contemporary Cultural Change (Oxford: Basil Blackwell, 1981)¯ p. 1 and passim. ~Olbid. p. 112. '~See Ralph W. Larkin, Suburban Youth. in Cultural Crisis (N.Y.: Oxford University Press, 1979), p. 171. ~2For a summary of his approach see Victor and Edith Turner, Image and Hlgrimage in Chris-tian Culture: Anthropological Perspectives (Oxford: Basil Bl~ckwell, 1978), pp. 243-255. ~See,Gerald A. Arbuckle, "Evangelization and Cultures: Complexities and Challenges" in The Australasian Catholic Record, Vol. LVI, 1979¯ pp. 254-257: ~4"Contra Blake" in Collected Poems, ed. E. Mendelson (London: Faber & Faber, 1976), p. 540. ~50p. cit., p. 17. ~rDemocracy in America by Alexis de Tocqueville, ed. P. Bradley (N.Y.: Alfred A. Knopf, 1953), II, p. 98. I!~!0 / Review for Religious, Nov.-Dec., 1983 ~TRebuilding America Before the21st Century: An Immodest Agendd~(N.Y2~McGraw-Hill, 1983). , ~ ~SFreedom and Its Limitations in Americt~n;Life, ed. Don E. Fehrenbacher (~;tanford: Stanford University Press, 1976), pp. 22, 29. ~90p. cir., p. 652. ~°The Culture of Narcissism: American Life in An Age of Di~ninishing Expectatiohs (N.Y.: Warner Books, 1979), p. 354. 2~"American Catholic Spirituality" in New Catholic World, July/August, 1982, p. 154. 22See Richard Huntington and Peter Metcalf, Celebrations~of Death: The Anthropology of " Mortuary Ritual (N.Y.: Cambridge University Press, 1979), pp. 184-211. 2~See Marvin Harris, America Now: The Anthropology of a Changing Culture (N.Y.: Simon and Schuster, 1981) p. 28ff. 24 The Cultural Contradictions~ 8f Capitalism (N.Y.: Basic Books, !976), p. 122. 2~ Perfectae Caritatis, no. 3. 26 The Resilient Church: The Necessity and Limit~ of Adaptation, (N.Y.: DoubledaY, 1981), p., I i. 27Cited by Qeorge A. k.elly, The~Battlefor the American Church (N.~.: Doubleday, 1981), p. 8. ~s',Passages, Margins and Povert~,~',Religious. Symbols~and Co~nmunitas" in Worship, Vol. 46, 197Z. p. 390f. , . ~ ~ 29See Natural Symbols: Explorations in Cosmology (N:Y.:. Pantheot~ Books, 1970), passim. ~°The Tyranny of Surviva~l (N.Y.: Macmillan, 1973), p. 23. 3~ The Church and Cultures: An Applied Anthropology for the" Religious Worker (Techny: Divine Word, 1970), p. 97. 32The Chosen Peoples (Midd!egreen: St. Paul Publications, 1982), p. 273. 3~lntimacy: Essays in Pastoral Psychology (San Francisco: Harper & Row, 1969), pp. 79-105. ~For an introductory overview of such cults see Kenelm Burridge, New .Heaven New Earth (Oxford: Basil Blackwell, 1969), passim. ~Cargo Cults in the South Pacific," in America, 3 S~ptember 1977, p. 96. 36The Imperial Presidency (Boston: Houghton Mifflin, 1973), p. vii. ~70p. cit., p. I If. ~The Renewal of American Catholicism (N.Y.: Paulist Press, 1972), p. 208f. 39See predictions by Raymond Fitz and lawrence Cada, ~The Recovery of Religious Life" in REVIEW FOR RELIGIOUS, Vol. 34, 1975/5, p. 706. ~°lawrence Cada, Raymond Fitz; Gertrude Foley, Thomas Giardino and Carol Lichtenberg, Shaping the Coming Age of Religious L~fe (N.Y.: The Seabury Press, 1979), p. 38. 4~ L. Evenett, The Spirit of the Counter-Reformation (cambridge: Cambridge University Press, 1968), p. 4If. ~2 Following Christ in a Consumer Society: The Spirituality of Cultural Resistance (Maryknoll, N.Y.: Orbis, 1982), p. 136. 43Concernfor the Church, trans. E. Quinn (N~Y.: Crossroads, 1981), p. 145. **Cited by Kenneth A. Briggs, ~Pope Orders Study'of Drop in ReligiOus Orders in U.S." in The New York 7~mes, 24 June 1983,.p. All. Sentire cum Ecclesia I"incent T. O'Keefe, S.J. Father O'Keefe has been General Assistant and General Counselor in the governance of the Society of Jesus with special charge for the fields of education and social communication; he has also been Director of the Office of Public Relations. . This artic~e ~rigina~y appeared in C~S~ the quarter~y pub~icati~n ~f the Centrum ~gnatianum Spiritualitatis, located in the order's genemlate in Rome. Re ders are familiar with that: element in the 'ch~rism of St. Ignatius which has become~known in a kind of'spiritual shorthand as sentire cum Ecclesia from the "Rtiles for Thinking with the Church" placed by St. Ignatius as an appendix ,at the end of his Spiritual Exercises. After a series of conferences in Rome by Jesuit specialists in May of" 1979, the Ignatian Center of Spirituality published them :in a:booklet.~ This provides an excellent treatment of the different aspec(s of sentire curn Ecclesia and a good bibliogr~aphy? The purpose of this paper is quite different. It is to consider this important part of Jesuit life and spirituality as presented by Pope John Paul II as one of his tirincipal concerns and desires and expectations with regard to the Society of Jesus today. It is'clear that we must 10ok to the past in orde~ tO understand the background of John Paul lI's presentation, but the main thrust is just as clearly in terms of the present and future apostolic work of the Society. Background: Recent History I. John Paul H to Jesuit Provincials: February 27, 1982 From February 23 to March 3, 1982 the Jesuit provincials from around the world met with Father Paolo Dezza, S.J., Delegate of the Holy Father, and Father Giuseppe Pittau, S.J., Coadjutor of~Father Dezza, in order to respond to the concerns, desires and expectations of the Holy Father. In his well-known address to the group on February 27, John Paul II spoke of these 831 1132 / Review for Religious, Nov.-Dec., 1983 matters and laid specia! emphasis on sentire cum Ecclesia. His intention was to indicate how the Society coiald best serve the Church today, and how this was to be done in accord with the charism of St. Ignatius and with the tradition of the Society down through the four and a half centuries of its history. The words of the pope are at once a call, an appeal, and a challenge to the whole body of the Society to help the Roman Pontiff and the Apostolic College to serve the People of God, and to do this by living to the full one of the centerpieces of Ignatian spirituality, sentire cum Ecclesia, by being of one mind and heart with the Church. In his address John Paul II refers to the meeting of the provincials which was then at the midway point: "In such a climate of serene ffelcoming of God's will, you are reflecting in meditation and prayer during these days on the best way to respond to the expectations of the pope and of the Pe#ople of God in a period of polarizations and contradictions which mark contemporary society. The object of your reflections, inspired by Ignatian "discernment," are the fundamental problems of the ide~ntity and of the ecclesial ~f.unction of the Society . " And the first such important element noted by the pope'is the sentire cum Ecclesia. The Holy Father situates his remarks within an historical context: ". :. it'is opportune to reflect on your order's past in order to grasp the fundamental marks of this process [the implementation of the Council of Trent] and the richest and most positive aspects of the way in which the Society contributed to it. They will be like guiding lights or beacons to indicate what the Society of today, impelled by the dynamism typical of its Founder's charism, but genuinely faithful to it, can and must do to foster what the Spirit of God has brought about in the Church through the Second Vatican Council. The Society of Jesus, ever imbued with the spiri~ of true renewal, will I~e ready .to play its, part ,fully today as in the past and always: to be able to help the pope and the Apostolic College to advance the whole Church along the great road marked out by the Council . " This help that John Paul II asks of thE'Society in the Ignatian spirit of sentire cum Ecclesia is to assist "in a notable way the Roman Pontiffs in the exercise of their supreme magisterium . The Roman Pontiff to whom you are linked by ~i special vow is, in the words of the Second Vatican Counc.il, 'the Supreme Pastor of the Church' (Christus Dominus, 5). As such he has a particular ministry of service to exercise for the good of the universal Church, and in which he willingly accepts your loving, devoted and time, tested collaboration." John Paul II calls on the Soc!ety to aid him in his service to the whole Church, in helping the People of God to understand and implement the Second Vatican Council,, and to do this particularly bY traditional Jesuit loyalty to the magisterium in doctrine and practice. There are reminders to avoid defects of the past, but this is in order to render the Society's service to the pope and to the Church as effective as possible. Sentire cum Ecclesia 2. In Continuity with Paul VI In issuing this call, the Holy Father indicates clearly that he is following his predecessors, Paul VI and John Paul I: As m~, venerated predecessor, Pope Paul VI, already told you, the Church today wants the Society to implement effectively the Second Vatican Council, as, in the time of St. Ignatius and afterwards, it spared no effort to make known and apply the Council of Trent, assisting in a notable waythe Roman Pontiffs in the exercise of their supreme magisterium . Together with solidity of virtue, your Constitutions insist on a solidity and sourdfiess of doctrine, su~:h as is essential for an efficacious apostolate. Conse-quently, "The Jesuits were universally considered to be a support for the doctrine and discipline of the whole Church. Bishops, priests and lay people used to look upon the Society as an authentic nourishment for the interior life" (Letter of Cardinal Villot to Father General, 2 July 1973). The same should remain true in the future by means, of that loyal fidelity to the magisterium of the Church, and in particular of the Roman Pontiff, to which you are in duty bound. After the letter mentioned above by John Paul 1I, which Cardinal Villot had sentln the name of Paul VI, the latter pope wrote to Father Grneral on September 15, 1973 with regard to General Congregation XXXII which had just been cbnvoked for Decembei" 1974. Paul VI referred in a very special manner to "the fidelity ~o the Holy See, whether in the area of stodies and education of young scholastics, who are the hope of your order, oor of the students attending the great number of schools and universities entrusted to the Society, or in the production and pu~blication of writing,,s aimed at a wide circle of readers, or in the exercise of tl'ie direct'apostolate. 3 A year later on Deceml~er 3, 1974, Paul Vi addressed the members of i3eneral Congregation XXXII and continued.along the line of thought of his letter of September 15, 1973. He specified the works of the Society where the spirit of sentire cum Ecclesia has been evident: ¯. we see displayed all the wonderful richness and adaptability which has characterized the Society during the centuries as.~the Society of those "sent~ by the Church. Hence tl~re have come theological research and teaching, h,ence the apostolate of preaching, of spiritual assistance, of publications and writings, of the direction of groups, and of formation by means of the Word of God and the Sacrament of Reconciliation, in accordance with the special and characteristic duty, committed to you by your holy Founder. Hence there have come the social apostolate and intellectual and cultural activity which extend from schools for the solid and complete education of youth all the wa~, to the levels of advanced university studies and ~cholarly research . Then in a s~ries of questions which Paul VI says that Jesuits themselves are asking "as a conscientious verification and as a reassuring confirmation," the Holy Father asks: "What is the state of Catholic faith and moral teaching as set forth by the ecclesiastical magisterium?TM Paul VI spoke in a similar way in his letter of February I5, 1975 to Father General,5 and, in an audience granted to him during General Congregation XXXII on February 20, 1975, the Holy Father expressed his fear lest the ¯ General Congregation "give insufficient care to correcting certain lamentable deviations in doctrinal and disciplinary matters which had in recent years often ~834 / Review for Religious, Nov.-Dec., 1983 been manifested with respect to the mag]sterium and hierarchy.TM On March 7, 1975, the last.day of the Congregation, Paul VI received Father General and the General Assistants. In a brief address the Holy Father noted: We were not a little pleased by the fact that the members of the General Congregation favorably understood the force and meaning of our recommendations and showed that the~, received them with a willingnes~s to carry them out . We exhort all the companions" of Ignatius to continue with renewed zeal to carry out all the works and ~ endeavors upon which they have so eagerly embarked in the service of the' Church . You should be aware of the fact that not only the eyes of c.ontemporary men in general but also and especially those of so many members of other religious orders and congre-gations and even those of the universal Church are turned upon you . 7 General Congregation XXXII replied to the concerns and expectations of Paul VI particularly in its first and third decrees. In the first .decree, the "Introductory Decree," the Society humbly acknowledged the failings pointed out by the Holy Fatlier, and sought, with God's grhce, a more radical renewal and closer unity with the Holy Father.8 Even more specifically, the third decree treated "Fidelity of the Society to the Magisterium and the Supreme Pontiff." It stressed the Society's obligati6n of reverence and loyalty, and its responsibil-ity towards the Church. While reaffirming the Society's long tradition of service fO the Church in the explanation, propagation and defense of the faith, it deplo'red the shortcomings in this matter in recent years, and recommended to Society superiors a fatherly but firm vigilance so that cases might be avoided or corrected which tarnish the Socieiy',s fidelity to the magisterium and to the service of the faith and of the Church.9 " The reaction of Paul VI was expressed in a letter of Cardinal Villot-to Father General on May 2, 1975: "It is mos( opportune that the GenEral Congregation has confirmed the traditional fidelity of the Society to the magis-terium and the Holy Father: HoweVer, the expression [in the text of decree 3], 'Freedom Should be intelligently encouraged,' should not be allowed to pro-vide gro~nds for disregarding thb rules for 'Thinking with the Church,' which are proper to the Society."~0 3. The Address Prepared by John Paul 1 During"his all too brief pontificate, Pope John Paul I had pre.pared an address which he intended~to give to (he members of the Society's Con-gregation of Procurators on September.30, 1978. When the Holy Father's sudden death prevented him from giving the address, Father'General appealed to the Vatican Secretariate of State for a copy of it. This was accomplished through the good offices of Cardinal Villot who menti6ned in his accompany-ing letter that John Paul 11 subscribed to and made his own~what John Paul I had written.~ 1 In his address, John Paul I proposed some points for the consideration of thememb~rs of the Congregation of Procurators. Not only does senti~'e cure E~clesia have a central part here, but John Paul I provides a clear and full Sentire cum Ecclesia : report of what activities and what attitudes it refers to: In your apostolic labors you should always keep in view the proper end of'the Society "founded chiefly ,for the defense and propagation of the faith and for the progress of souls in Christian life and doctrine" (Formula of the Institute) . For this evangelizing action, St. Ignatius demands of his sons a solid doctrine acquired through a prolonged and careful preparation. It has been a characteristic of the Society to be careful to present in preaching and spiritual direciion, teaching ~nd publication of books and reviews, a solid and sound doctrine, fully conformed to the teaching of the Church; because of this the monogram of:the Society was for the Christian people a guarantee [of solid doctrine] and won for you the special trust of the episcopate. Strive to maintain intact this praiseworthy characteristic; let it not happen that the teachings and p~blica-tio~ is of Jesuits contain anything to cause confusion and disorientation among the faithful; ever keep in mind that the mission entrusted to you by the Vicar of Christ is to announce--in a way adapted to the mentality of today, certainly, but in its integrity and .purity--the Christian message contained in th, e deposit of revelation, of which the authentic interpreter is the magisterium of the Church. This na!urally implies that in the institutes and faculties where young Jeslzits are formed,'sure and solid doctrine is taught in conformity with the directives ~:ontained in the conciliar decrees and in the successive documents of the Holy See concerning:'~t.he, doctrinal formation of those aspiring for priesthood~ And this is all the more necessary since your institutes are open to numer-ous seminarists, religious, and lay persons wh6 frequent them precisely for the sure and~' solid doctrine that they expect to receive there . Be therefore faithful to the wise norms contained in your Institute: and be at the same time faithful to the prescriptions of the Church concerning religious life, priestly ministry, liturgical celebrations, giving an example of that loving docility to "our Holy Mother the hierarchical Church"---as St. Ignatius recalls in the "Ruleg for Thinking witff the Church"--because she is the "true spouse of Christ our Lord" (see Spiritual Exercises, n. 353). This attitude of St. Ignatius towards the Church should be typical also of his sons.~2 " 4. John Paul H to Presidents of Jesuit Conferences (September 1979) and Father" General's Follow-up A year later, John Paul II addressed Father General and the Presidents of, the Conferences of Provincials on September 21,197,9. The Holy Father noted that he did not have e~nough time to consider sufficiently either the good initiatives t6 be developed or the deficiencies to be remedied, and stated: I shall limit myself to recalling some recommendations offered from the heart by my immediate predecessors, Paul VI and John Paul I, out of the great love they bore.th'e Society. Their recommendations 1 make completely my own . Be faithful to the'rules of your Institute, as requested b.y Paul Vi and mpre recently byoJohn Paul I in the allocution prepared for your Congregation of Procurators shortly before his death. They both stressed . sound doctrine in complete fidelity to the supreme magisterium of the Church and the Roman Pontiff so fervently desired by St. Ignatius, as everyone knows . In addition to the great good accomplished by many Jesuits through the example of their lives, their apostolic zeal, and unconditioned fidelity to the Roman Pontiff, John Paul I1 noted "that the crisis which in recent times has troubled religious life and is still troubling it, has not spared your Society, causing confusion among the Christian people and concern tO the Church, to 8~16 / Review for Religious, Nov.-Dec., 1983 the hierarchy and also personally to the Pope who is speaking with you."~3 The Presidents of the Conferences of Provincials had been meeting in Rome for their fourth Consultation with Father General (September 17-21), and the theme of their meeting was° the Society,'s service to the Church. The basis of discussion was a series of recent documents including.the "Directives for the Mutual Relations between Bishops and Religious in the Church" {a joint document of the Congregation for Religious and the Congregation for Bishops), and, with special attention, the address of John Paul 1 referred to above. ~4 On October 19: 1979. Father General wrote to all major superiors.of the Society witliregard"to the address of John' Paul It on Septe, mber 21, 197'9", and stated that it "calls for a profound and serious reflection by us as superiors who hold the chief responsibility for the government of the Society.''15 With regard to the shortcomings mentioned by the Pope. Father General notes that: they" are practically the same deficiencies widish had already been pointed out to us by Paul VI and John Paul 1. and which we have (ecognized sincerely and have been trying to correct. But without doubt, we have not coped with the problem to th~ degree and with the effectiveness expected of us. This s~tuation focuses the desirers of the Holy Father on a matter that pertains mainly to us who bear responsibility for the govern-ment of the Society and to our way of governing. Accordingly. now is the momen! to ask ourselves seriously how we can bring a greater effectiveness to lhe government of the Society and to the execution of whal the last General Congregations have laid down with regard to the very points mentioned~ by the Holy Father)6 Practical steps were then decreed by Father General. "You, the Major Superiors with your consultors, in special n~eetings for this purpose, should examine the state of the province, of its ~embers, communities and works in the light of the points already mentioned, and should take any decisions needled in order to meet the expectations of the Holy Father . At the conclu- ~sion bf these c6nsultations, 1 want you to write to me individually at the b~gin-ning of 1980, dealing with these items that have been the subject of special discussion and of the decisions taken on them . Your counsultors also in their official annual letters should deal specifically with this material . Similar measures were set down for local superiors, their co~nsultors and communities, and for directors of apostolic works. Each local superior was to ensure "that each member of the community examines himself about his personal attit6des, words and actions in the light of the desires expressed by the Holy Father. We'must ~iot ~llow ourselves to interpret his words in such a qualified way as would fail to make us look into ourselves and bring about the changers he wants. No one can evade his own personal responsibility with the pretext that his allocution is~'for su~pefiors.'''1~ 5. The Societ~y's Prepration for a Future GC(" Father Dezza's Letter (March 25, 1982) In the correspondence and discussions with Fat~her General that began in 1980 with regard to a future General Congregation, John Paul It stressed the Sentire cum Ecclesia need for a deeper preparation of the Society for this General Congregation. After the tragic attempt on the Pope's life and after the stroke suffered by Father Arrupe, the Holy Father continued these discussions with Father l)ezza, his personal Delegate for the Society. It was in the light of this histori-cal background that John Paul I1 addressed the provincials on February 27, 1982, and spoke of fidelity to the magisterium of the Church as the focal point of the ecclesial function of the Society. In this address he has the time and the occasion for setting forth the initiatives to be developed to meet the needs of the Church and the world, something he:did not have enough time to accom-plish in his address of September 21, 1979. This same background also helps to understand why Father Dezza took up sentire cure Ecclesia as the first major point to be discussed with the provincials during their meeting from February 23 to March 3, 1982. After the meeting~ he wrote to the whole Society on March 25, 1982 in order to share with all Jesuits as he had done Witfi the provincials the concerns,~desires and expectations 6f the Holy Father. In treating sentire cum Ecclesia, there is a concentration in the letter on fidelity to the magisterium in doctrine and practice. After recalling the previous statements of John Paul 11 and his pi~ede-cessors, Paul VI and John Paul 1, which have been noted above, and after pertinent references to the Constitutions and to General Congregations, Father Dezza sets out some normS for the fidelity of Jbsuits, first to the magisterium, and then to the laws of the Church. With regard to the magisteriUm, when it is question of the infallible magis-terium, the necessity of assent on the part of all Catholics is clear. The way in which the truth is presented may Vary according to different times and cul-tures, but the truth itself may not be altered. In the words of Vatican I1: "Furthermore, theologians are now being asked, within the methods a.nd limits ~ofthe science of theology, to seek out more efficient ways--providing the meaning and understanding of them is safeguarded--of presenting their teach-ing to modern man: for the d~posit and~the truths of faith are one thing, the manner of expressing them is quite another.''19 ' When it is question of the a~uthentic but non-infallible magisterium, Vati-can II once again sets out theguiding principles: B~i~shops, teaching in communion with the Roman Pontiff, are to be respected bY all i~s witnesses to divine and Catholic truth. In matters of faith and morals, the bishops speak in the name of Christ and the faithful are to accept and adhere to it with a religious assent of soul. This religious submission of will and of mind must be shown in a special way to the authentic teaching authority of the Roman Pontiff, even when he is not speaking ex Cathedra. That is, it must be shown in such a way that his supreme magisterium is acknowledged with reverence, the judgments made by him are sincerely adhered to, according to his manifest mind and will. His mind and will in thi: matter may be known chiefly either from the character of the documents, from his frequent repetition of the same doctrine, or from his manner of speaking.~° From this Father Dezza enunciates the operative principle: "Therefore when there is question of a doctrine clearly and repeatedly taught in solemn I1~111 / Review for Religious; Nov.-Dec., 1983 documents such as encyclicals, it is the, duty of ministers of the Church, in teaching and preaching, to communicate the doctrine authentically taught to the faithful and help them to live it, with trust in the assistance of the Holy Spirit promised to the Church and to its visible head, the Roman Pontiff, in his universal ministry of guiding men to eternal salvation." When it is question of the teaching given in our Centers of Studies, it should, says the letter,. be in conformity with the magisterium (see Sapibntia Christiana, Introd., III and Art. 39 and 70) so that our scholastics may acquire, especially in the basic institutional courses, a clear, solid and organic understanding of Catholic teaching. They should be ~taught conscientiously to distinguish in the different doctrines taught betwe.en affirma-tions "that must be held, those, which are left to free discussion and those which cannot be accepted. In the matter of public~ations, the norm isstied by Father General on February 16, 1~76, in his "Ordinatio" on publisfiing works must not be forgot-ten: "that it is fully conformed t0~teaching on faith and morals, as it is pro- ~posed by the ecclesiastical magisterium,~.taking account of the freedom of investigation in relation 30 writings or reviews whose matter, by ~ts very nature, is destined only for experts.TM In addition =to fidelity in doctrine, Father Dezza notes that Jesuits are obliged to fidelity to the Church in matters of discipline and specifically~ the liturgical norms. Once again, the principle is set down in Vatican II: "Regulation of the sacred liturgy depends solely on the authority of the Church [the Holy See, Bishops' Conferences, the Bishops]. Therefore absolutely no other persons, not even a .priest, may add, remove, or change anything in the liturgy on his own authority."22 It may be said, therefore, in summary fashion that the main concern and expectation of the Holy Father in this matter is that the Society, in its teaching and preaching, its counseling and writings, and its actions .show and guarantee sureness of doctrine and fidelity to the magisterium. John Paul 1I, like his predecessors, Paul Vl and John Paul I, emphasizes the influence exerted by the Society on the whole Church, and stresses the increased sense of responsi-bility this calls for'on the part of~all Jesuits. There are attitudes and actions to avoid, but in a positive sen~,se there is a call to the Society, and there is the expectation that it will exert its best efforts in helping the Holy Father and the Apostolic Coll.ege to se~:ve the whole Church. Reflections in the Light of Ignatian Spirituality 1. ~he~ Thrust of the lgnatian Sefitire cum Ecclesia It is clear that what the Holy Father is asking of the Society requires no new laws or rules or extraordinary procedures. As Father Dezza indicates in his letter,~it is in accord with our Institute and tradition, and the reminders addressed to the Society by the pope are to be understood in the context of the Sentire cum Ecclesia whole of the Society's Institute, spirituality and mission. These latter points are not developed at any length in the letter since its finality followed that of the meeting of the provincials: to expla.in the concerns and desires and expecta-tions of John Paul II. At the very heart and center of the charism of St. Ignatius are the words of °the Formula of the Institute: "To serve the Lord alone and the Church, his spouse, under the Roman Pontiff, the vicar of Christ on earth . "Thus the life and activity of the Society is centered in service to the Church. As a priestly order committed to the defense and propagation of the faith under obedience to the Holy Father, the Society not only shares in the ministry of.the Church, but also has a special responsibility for servi~:e to the Church in her apostolic task of preserving and confirming the communion of faith in the Church. This fiaeans, that, individually and corporately, Jesuits are to develop within them-selves and communicate to those they serve attitudes which will strengthen, unify and energize the Church in its function as an instrument of the kingdom of God~in the world. They should also eliminate attitudes and actions which can weaken, fragment and paralyze the Church.23 These were the concerns of St. Ignatius when he wrote the "Rules for Thinking with the Church." As we: know, these "Rules~' are placed as an appendix at the end of the SpiritualExercises, which helps us to situate them in their proper context. They are not meant for anyone at all. They are intended for those who have been formed and nurtured by the Exercises, who are moved by a strong, personal love for Christ, and are dedicated to the est~iblishment of his ~kingdo~ in r.e, sponse to his call.24 The origin of the Society is'to be found in the ~experienre. of St. Ignatius and his companions of the Spiritual.Exercises. St. Ignatius "founded the Society as an organization which would continually, renew itself in the Church through the inner vigor of the Exercises and under the vitalizing impulse of the Spirit."25 "The Spiritual .Exercises, in which as Jesuits we especially experience Christ~and respr'nd to his call, lie at the heart of our Je~su!t vocation."26 In this context, it is easier to understand the first of ¯ the "Rules," which is a fundamental principle: "We ought to keep our minds disposed and ready, with all judgment of our own put aside, to be obedient in everything to the true Spouse of Christ our Lord, which is our Holy Mother the hierarchical Church.":7 The "~Rules" cannot be truly understood or applied except in the framework of, the Spiritual Exercises, For St. Ignatius, sentire cum Ecclesia applies to Jesuits who live the spirit of the Spiritual Exercises. Without, a lived relationship to the living Christ, the right combination of fidelity and renewal implied in sentire cum Ecclesia can scarcely~be achieved. It is clear that ,the Church for St. Ignatius is not the glorified Church, nor some abstract and idealized one that never existed. It is the Church in the concrete, with its deficiencies and weaknesses, the hierarchical, pilgrim Church which stands "ever in need of purification.''28 The best way to achieve this purification is not by ppblic criticism and controversy: A truly filial love of the Church will suggest the most suitable ways. Father Dezza's letter recalls the 1~40 / Review for Religious, Nov.-Dec., 1983 telling point made by Father Arrupe: "A model of this way of acting was St. Ignatiu~ himself. Few have toiled with such effectiveness for Catholic reform 'in head and members'; and yet one would seek in vain in his voluminous. correspondence for a word of criticism of his superiors."29 St. Ignatius did not assume the role of judge or accuser, but looked rather to an internal renewal in his conviction that the Church had within herself the means and capacity to'- renew herself.3° .,. Sentire cum Ecclesia is not to be identified with something that is occa-sional, something called into play on the occasion of a,Church teaching, pronouncement or declaration.~.lt~ is rather an interior disposition and attitude of love of the Church, an habitual outlook, a framework of reference, which inspires a way of thinking; feeling and acting. The objective of sentire cum Ecclesia goes beyond a careful attention to orthodoxy and looks to union and unity in faith and communign. It is to oppose disintegrating forces in the Church and reinforce trends that build community. Only the person who looks on the Church with love as his Mother and the' Spouse of Christ can grasp and interiorize the spirit of sentire cure Ecclesia. It involves a faith attitude, and as already noted, has its roots in a personal relationship with Christ which has grown during the Spiritual Exercises. Our attitude towards the Church follow~ from our attitude toward the person of Jesus Christ. In his letter Father Dezza states: "It is therefore important to promote ever more in Ours that attitude towards the magisterium that is characteristic of~a Jesuit who, moved by the spirit of faith, is therefore favorable and sympathetic, and is led to consider the offici~,l documents of the magisterium fully and objecti,~ely

Issue 21.4 of the Review for Religious, 1962. ; ALOYSIUS J. MEHR, O.S.C. Community Exercises in Religious Life Introduction: The Religious Community in Perspec-tive The religious communityx exists within two wider communities from which it draws its own unique vitality and significance. These two communities--forming one kingdom of God--are the Church and the total human world. Both are immeasurably deep and charged with dynamism; and we cannot arrive at an adequate grasp of the significance of community exercises in religious life unless we see the posture of our own particular commu-nity within these two great communities which are great covenants, the covenant of creation and the cove-nant of Christ. The religious community, however, is not related to the Church and the world only extrinsically as though these formed some kind of background or framework out-side of the community. Kather, the religious community exists at the point of encounter between two great lines of force and destiny which are the Church and the world. Its being calls out to the total human Community from which it arises and in whose service it acts; and its being is a response, deep and creative, to the call of the Word of God. The religious community sums up, symbolizes, and is an eikon of the human community and of the Church. The religious community, therefore, arises from the depths of creation, from the depths of life, lost in the eons of the life's growth itself.2 We carry on the work of crea- 2 This paper was written for and delivered at the international convention on Crosier spirituality held at Maaseik, Belgium, July 24-26, 1961. It has been revised so as to make it applicable to re-ligious communities in genera!. 2 Teilhard de Chardin, The Phenomenon of Man, translated by. Bernard Wall (New york: Harper, 1959); The Divine Milieu, trans-lated by Bernard Wall (New York: Harper, 1960). Hans Urs yon 4. 4. Aloysius J. Mehr, O.S.C., is on the faculty of Crosier House of Studies, Route 1, Wallen Road, Fort Wayne 8, Indiana. VOLUME 21, 1962 30! 4" Aloysius Mehr, O.~.C. REVIEW FOR RELIGIOUS tion, converging, as Teilhard sees it, to a kind of world unity in which all things are synthesized into community,a The direction of the history of life has moved through phases of biology ("biogenesis") into the world of incar-nate spirits ("noogenesis"); and in the New Covenant this force is caught up in the moment of the Resurrection, present among us as a pledge of the final entry into the glory of the Lord (kabod Yahweh). Our community-being, our being-together (Mitsein in Heidegger's termi-nology) is thus wrapped up in the forces and destinies of life, surging on in space-time towards its fullness, the seed of which it carries in itself at the present. Moreover, our community-being is also wrapped up in the fulfillment of creation, the new creation in Christ who draws all to the parousial and paschal destiny of all creation--a destiny that is already sacramentally present in a community called together in the Eucharistic sacrificial meal. These are undoubtedly far-reaching and difficult themes the full significance of which will always remain inaccessible to us, lost behind the veil of the future and the inscrutable destinies of man in the divine plan. We must expect, then, that any discussion of the religious community must, in its ultimate significance, shadow off into mystery. We shall not be able to lay out the forces in us as problems which can be solved, here and now, once and for all times. Community-being is essentially dynamic: we, as men and as religious, are homines vi-atores. Our fellowship in God is an eikon--an image, a sign, a symbol--of the Church localized in our areas of concern, but the Church which is the people of God on the march (in via), creating (in/ieri) what we most deeply are unto fullness in Christ who fulfills all in all (Eph 1:23; Jas 1:18). From this viewpoint we are able to see, or rather to begin to see, the profound significance of community exercises. Community exercises are the historical and temporal incarnations of our being-together (Mitsein). There is a deep and vast need, truly an ontological need, a need arising from our being-together, for authentic community activity that emanates from the inexhaust-ible fullness of our being.4 What we are demands suc-cessive real-ization; our being overflows into our life. Activity, operatio, exercise--these are not on some pe-riphery of the real, bu~ rather incarnations in the fabric of the real world. Man is embodied soul and besouled body. His existence is incarnate existence, caught up in Balthasar, Science, Religion, and Christianity, translated by Hilda Graef (London: Bums and Oates0 1958). s Teilhard develops this theme in The Phenomenon of Man: ~ Gabriel Marcel, Homo Fiator, translated by Emma Crawford (Chicago: Regnery0 1955), p. 26. solidarity with the corporeal universe but transcending it as spirit.5 Human being demands expression; as in-carnate, it is essentially temporal, basically historical, realizing itself further and more fully in successive and authentic encounters with the real--in the mysteries of birth, death, conversion, sickness, and above all, love.~ This paper is, first of all, a re-investigation of certain societal universals--relationships of persons which are the anthropological, sociological, and theological binding forces which help to produce a healthy and fruitful com-munity. The term "relationship" will be used more fre-quently than "community exercises" or "community ac-tivities." This, however, should not confuse the reader. An activity has social implications and social value if it is a relationship to others. The fact, therefore, that we will not group our material under the usual headings like "prayer life" or "recreations" or "the apostolate" should not tempt the reader to conclude that we are not speaking of things usually thought of as "community ex-ercises." We will speak primarily about the unifying forces, the community-building potential of community exercises, whether these be a simple conversation, a rec-reation, the Mass, superior-subject relationships, pro-fessional relationships of instructors with students, or even the exercise of talent in a "private" way within the community. It would be wrong to see as binding forces only those activities in which all of us perform the same movements or say the same words. On the other hand, community and society can hardly exist where there is no mutual a.ctivity, no common involvement of all the members in some fruitful, meaningful task. Finally, this analysis of communal activities precisely in their unifying value views the religious community in its objective, intersubjective, and Christian dimension. Part I: Community in Social Patterns To an anthropologist7 a very significant characteristic of the monastic community is that it is a celibate, reli-giously oriented institution'. This is without precedent or parallel in primitive or preliterate culture. In general, as the society becomes progressively complex,, certain indi-a Von Balthasar .develops this theme in his book Science, Religion, and Christianity. e Gabriel Marcel, The Philosophy O] Existence, translated by 4. Manya Harari (New York: Philosophical Library, 1949)', p. 6. 7The Reverend Alphonse Sowada, OiS.C., received his master's degree in anthropology from the Catholic University of America, Community Washington, D.C., in the spring o[ 1961. In an interview with the Exercises Reverend Ronald Kidd, O.S.C., he initiated in outline form the following analysis of the monastic community based, on anthropo-logical procedure. Father Sowada is'presently working in the New Guinea Mission, VOLUME 21, 1962 3O3 ÷ ÷ ÷ Aloysius Mehr, O$.C. REVIEW FOR RELIGIOUS 3O4 viduals are set aside solely for religious activity. Hence the phenomenon even of the Israelitic priestly office, given to the tribe of Levi, suggests a somewhat highly developed social complexus. Furthermore, sexual prac-tices become restricted for religious specialists only in civilized, cultured society. The religious community, com-bining both factors, arises only late in the development of a people. This unique development suggests various problems: a separation from the elemental and primitive social binding forces, perhaps a tendency towards over-com-plexity and hyper-specialization, in general, a danger of an ever greater artificiality. Man-to-Nature Relationships The ecological system comprises the sum total of the man-to-nature relationships in a given social organiza-tion. It comprises all the activities by which these people make a living--how they satisfy their elemental needs from nature. Thus, the supplying of food, the manufac-ture of clothing, the realm of technology, and attendant organizations and belief are .elements in an ecological system. In primitive societies, these are the concern of everyone; social organizations and belief patterns (treated in the following sections of this paper) arise from this common involvement in wresting an existence from na-ture. The ecological system forms the foundation for the actual social forms of the people. In the religious community, participation in this basic, elemental social activity is often frustrated. The general pattern is the specialization of ecological functions; they are more often than not entrusted to a few--the prior,,;, procurators, and other superiors. As a result, the remain-ing members of the community lack this elemental bind-ing force with one another and with the community as a whole. This can easily lead to frustration, complacency, and eventually create parasites within the community, In this connection it should be noted that the work of those religious who are engaged in manual labor almost exclusively is much more in line with the needs expressed in an ecological system, provided that they are truly a part of the community in which and for which they work. In order to utilize this natural, social binding force, these religious must feel themselves solidly within the whole community. They should experience the same satisfaction that the son or daughter enjoys when they begin to co-operate with their parents in providing a livelihood for the family. The social bindings formed by the ecological system are intense and deep. For the clerical and teaching members of a community, there is also a need for an acceptable way either to fulfill this function or to find an adequate substitute. The apostolate might seem like a perfect substitute. But in the apostolate the results are apt to be too far distant for the immediate kind of satisfaction caused by common involvement in providing the basic necessities of life. In fact, where superiors or subjects try to make' apostolic work an "acceptable" sublimation, the very 'remoteness of results can tend precisely to create further frustration and complacency. '~ In general, any project in which personal initiative is called into play within and for the community and in which a sense of fulfillment can be forthcoming ~can be used as a substitute. Such projects are of great value in binding together the religious,community. Stress should be placed°especially on the matter of results; for example, graduation, profession, and ordination days should be planned wisely to be days of community joy in accom-plishment rather than of relief in being through with tedious work. Although effective substitutes depend on both subjects and superiors, it is the superiors, above all, who must see the absolute need for them. Individual ~religious may have the initiative to make valuable .suggestions, but :the only person who can integrate these suggested projects into the community and give them their full social force is ,the superior. Without due attention, the community moves towards increasingly artificial social forms, lacking and attempting to substitute for, the basic level of social solidarity. In order to have a healthy community, we must find effective and meaningful substitutes. Man-to-Man Relationships Next, we deal with interpersonal relationships, en-compassing social ability and practice, questions of status and hierarchy in the communal organization, questions of law regulating interpersonal behavior, family orienta-tion, pressure groups, informal and formal groupings. This is the area of personal response and personal: activ-ity~ phenomena that vary with,each individual. Consid-eration of the interpersonal relationships are of 'utmost importance in analyzing the social structure of a com-munity; they form the operative and dynamic structure of society. Perhaps the most evident charact~eristic of interpersonal relations within the religious community is its thorough structure ot control. First of all, everyone knows every-one else and every individual can control his response thereby. Moreover, the social control within our unique form of community is almost familial or patriarchal. This is a good basis for developed social organization. In a healthy community a person is a part of things, 4. + + Community Exercises VOLUME 21, 1962 305 ÷ Aloysim OM.e~h.Cr., REVIEW FOR RELIGIOUS he knows what is expected of him, he is not bewildered or lost within the crowd. He is at home, he knows how to approach everyone else, he knows how to regulate topics of conversation, to account for individual differ-ences, to accept the particular interests of the other mem-bers of the religious society. He enjoys that ecce quam bonum feeling which is a natural result of being [ul_ly ac-cepted by the group. He belongs to them, uncondition-ally; they are happy to have him and would be distressed at losing him. As. a further consequence, he feels shel-tered, contented, and can gradually abandon all his poor little defensive mechhnisms as well as the defects of. char-acter which necessitate them. All his potential gifts can flower, he can. give himself up confidently to his most generous aspirations. Such. :are the blessings which accrue to an individual who lives in a healthy group definitely ready to accept him.s There are, however, definite dangers in our communal make-up. The first and perhaps most serious danger is that of artificiality--artificially controlled responses. To the extent that responses become too automatic, too pat, too set, too taken-for-granted, the very situation which ought to promote solidarity could conceivably destroy it. Responses must be genuine; meaningless responses are detrimental to community. The artificiality of community llfe can be much re-lieved by warm parental and fraternal relationships be-tween superiors and subjects, instructors and students, and, above all, between equals. This fosters the character formation that ordinarily occurs within the family. Con-sequently, everyone must take his role in community seriously; he must be open, understanding, sympathetic, and avoid meaningless responses and inflexibility policy in the name of functional efficiency. Professors ought to be aware of the fact that attitudes built up by personal relationships with students are as important as the material being taught. On the other hand, students must realize that they have much to learn and that their attitude towards their instructors is extremely important. Entering. into dialogue is always a two way street. Within the community deep and authentic friendships should be fostered, for personality grows in proportion as it is opened to others. Fear of friendship shatters munity and leaves only a group of isolated introverts living in the same building. Mistaken notions of partic, ular friendship have forced many a religious to lead an unnecessarily lonely life. Authentic friendship means that I am genuinely con-e Communal Lile, translated by a Religious of the Sacred Heart (Westminster: Newman, 1957), p. 267. cerned with my neighbor as a person. When interest is only pretended, people instinctively feel that they are be-ing treated, not as human beings, but as a case, an object, an It. Make-believe interest, pharisaical interest does more harm than good. Every Christian, and certainly every religious, should be conscious of the manyreasons why he should be deeply and genuinely interested in his neighbor in all places and at all times. Another danger in our communal make-up presents it-self where subjects refuse to cooperate with their supe-rior, or where incapable men are invested with status-power. In primitive tribes, subjects who refuse to work with their superior are simply eliminated. Moreover, a leader who blunders in personal relations or in tribal projects, for example, failing to bring off a hunting raid successfully, loses prestige ipso facto. But in our com-munity, the social status of the members is not easily changed. This has its advantages and disadvantages. More permanent social relationships can be formed so as to .give the individuals a greater security and to give the social order a basic stability. On the other hand, where poor relat!onships are formed, this situation too tends to perpetuate itself. Overspecialization is another factor which endangers solidarity in a community. Anthropologists distinguish between diversification, which can lead to mutual de-pendence and promote solidarity, and specialization, in which a member withdraws himself from the community in order to devote his time and energies to some partlc-ular field. In primitive societies, specialists share perforce a vast number of tribal interests: the medicine man is interested in the buffalo hunt and thereby enjoys a social binding to the hunters; he is involved in wars and raids since his status to some extent depends on a perpetuation of the present social organization. In general, in primitive cul-tures, bindings between religious functions and the re-mainder of tribal functions are very strong. But when society develops, it tends to free itself more and more from nature (the ecological system); and it does so only to become more and more dependent upon man and man-to-man relations. This dependence must serve as a constructive and not a destructive force. In order to prevent diversification--which is absolutely necessary in a complex society--from becoming special-ization, we must manifest and recognize on a community level our mutual dependence; for example, the very real dependence of one teacher upon all the others. Here we see the importance of faculty meetings in which the par-ticular field of competence of one person is seen as com-plementing that of another. There are many ways of Community Exercises VOLUME 21, 196Z ÷ ÷ ÷ Aloysius Mehr~ O.S.C. REVIEW FOR RELIGIOUS keeping different interests and fields of competence from becoming divisive. Perhaps greater stress should be placed on the apostolate as a community apostolate, a common effort, accomplished in different ways by each individual, but without thereby becoming any less communal in in-spiration, motivation, and reality. An awareness of our mutual dependence is absolutely necessary for the proper integration of personal activity towards our social goals. Interpersonal relationships in the religious community include not only individual-to-individual relations but also those of groups.-A formal grouping is one which is established de [acto and is recognized by the society as exercising a certain control of the whole. Chapters, councils, a faculty, special committees for accreditation, and so forth are all formal groupings. Informal groupings are not officially set up or estab-lished. We see examples of informal groupings during common recreation periods or when some religious work together informally as a group. Informal groupings can at times exercise more influence than the formal group-ings; that is especially true if the formal groupings are inoperative or if the i.nterrelationships between formal groupings is neglected. It is in the informal groupings that public opinion is formed and in many cases social innovation begins. The informal groupings should pro-vide much of the initiative and dynamism necessary for any society to be alive, to grow and develop, and to keep in touch with the members and their real needs and as-pirations. While informal groupings are very important, formal groupings are even more important in a religious com-munity; ours is by its nature a hierarchical society, and one strongly so. Therefore the effective functioning of our formal groupings is especially important for the vi-tality of the entire community. Inoperative formal group-ings, or artificiality in formal ,groupings, invites seg-mentation of the society, then disintegration, and finally demoralization. The history of the American Indian is an extreme case of precisely this. Factors leading to inoperative formal groupings are many. Among them are age differences, lack of precise definitions of ideals, and immaturity. For a well-function-ing community, superiors-,must be willing to present straightforward proposals to their councils or others' whose advice they are to seek. This means the full pres-entation of real cases that involve discussion and choice, not simply decisions for'ratification.9 In short, he must seek to collaborate. Also, he must have the humility and wisdom to consider minority positions; seeking support Ibid., pp. 270-273. only in numbers infallibly excites mistrust, resentment, opposition, or utter indit~erence. "The prudent and most efficient thing for the superior to do is to make the group share, from the beginning, in the common task.''1° Cooperation between formal and informal groupings is of the essence in achieving a healthy, vital c0mmufiity. This means that we must understand the roles which these groups are to play within, the community. More-over, since the religious community is so strongly hier-archical and the superior tO a large extent controls the interrelationships between formal and informal group-ings, he should be doubly alert, astute, and comprehend-ing in regard to the ideas generated in the informal groupings.Suspicion on the part of a superior is harmful to the vitality of the community, kills personal initiative, and tends again to artificial substitutions and the seg-mentation of the community fabric. But beyond this a superior must have the ability to select appropriate ideas from the informal groupingsmthose ideas which will prove beneficial to the community. It is difficult to re-spect a superior who accepts every suggestion that is of-fered to him or proves that he does not have the ability to choose well. In a primitive society he would in that eventuality lose status. Man-to-Ideals Relationships Under this heading we find community purpose and sense of purpose. In primitive society religion ferments the whole society. And certainly community goals, re-ligious ideals, can and should be important unifying fac-tors in a religious community. It is worthy of note here that in primitive ~ociety where the satisfying of the basic needs has such a prominent role, the upper echelons tend to have the same ideals as those of lower status, the .young as the old, the specialists as those engaged in community projects. When the eco-logical needs become less urgent and the man=to-man relationships more important, it becomes more difficult for all to have the same ideals. But the religious commun-ity should be able to realize this unity of ideals in a way that other communities in contemporary life cannot. In a religious community we-ness will tend to be established by living according to a unique set of ideals--provided the ideals are well defined. Our fellowship, as we will see later, is a unique fellowship in Godl For social vitality and solidarity, it is better to define ideals clearly and energetically and then, as the need arises, to modify them than not to define them at all or to define .them haphazardly or casually. Searching for Ibid., p. 270. 4" 4" CEoxm~misuensity VOLUME 21, 1962 309 4. 4. dloysius OM.Se.hCr,., REVIEW FOR RELIGIOUS ideals has little social result. Without well-defined, known, and accepted objectives, ideals will be fashioned individually and in groups; this leads directly to com-munity segmentation. In this situation, the very factors which in a healthy social organization cause solidarity and vitality have the el~ect instead of segmenting the community. Ideals must and will be formed. If the proper formal grouping will not define them, it is inevitable that informal groupings will attempt to fill this lack. Community goals and ideals, however, cannot be al-lowed to stagnate. Once they have been defined, they must be re-defined as social changes and new needs make themselves felt. In this sense, it is only by innovation that society can maintain its health and well-being. For these reasons, our ideals require constant modification and elaboration to insure their continued adequacy for the very real and growing society which they both reflect and form. Furthermore, wise inter-group relationships constitutd community dynamisms and insure that the social structures of the community are truly alive and' changing--that the incarnations of the community ideals are true responses to the appeals of the era and the per~ sons, that the community continues to be constituted through history in its response to the Word, that its voca-tion continues to be authentic. It is in this context that tradition possesses real meaning. One group, which is n.aturally the most capable of really fruitful effort in this direction, is the meetings oE the various spiritual directors on a regional or inter-national basis. Undoubtedly much good could be ac-complished by regular and well-prepared meetings of these spiritual leaders in each order or congregation. Each meeting should consist oE a series of scholarly papers followed by serious discussion. Here again, we should point out the grave responsibit-ity of superiors. Upon their shoulders must rest a good portion of the burden of keeping goals alive and develop-ing with the community itself. But this responsibility can-not be placed solely upon the superiors. For a society to develop, all should participate in the re-discovery of old ideals and the formation of new. Community is a "we"; its responsibilities are no less communal than the end which they serve. If a religious suffers from abnormal loneliness, an anthropologist would immediately look for some need which is neither being fulfilled nor et~ectively substituted for. Where such a condition exists, the man is not livit~g a whole life; and attempting to live a half life tends to-wards increasing frustration. The only effective remedy in such a case, according to anthropologists, is the real-istic integration of our activities by directing them mean- ingfully towards the specific and ,well-defined goals of our community. Any notable incidence of real loneliness will probably reveal upon careful .investigation some rupture in the social structure of the whole community-- whether ecological, man-to-man, or man-to-ideals, More-, over, from the fact that our society is in 'itself artificial to a certain extent (lacking almost necessarily the deep and elemental bindings of an ecological involvement), we must be doubly aware of the other unifying forces within our community. Part H: Community and Personal Creativity ~ Patterns of social organization are vital, without the slightest doubt. Much. of our actual failure to realize deeply and meaningfully fellowship with one another in a brother-to-brother relationship stems from the neglect or mismanagement of the social structure of our com-munity. Yet the religious community---even considered only as a deep community of men--is not simply cre-ated by experts. The expert manipulates, controls, studies problems, and finds solutions; but his union with his tools and the particular determined purposes of his craft is extrinsic. We can think in" this connection of the over-organiza-tion of working communes as they sprang upsince the last world war. Here, everything is functionalized--all the activities are planned out, with time alloted on the schedule for religion, recreation, and so forth, which are considered as necessary means for overhauling the ma-chine periodically. When people begin to see their lives coincide with the routines planned for them, when they see themselves and their own importance diminish to the level of cogs in a machine, their spirits harden, atrophy, and wither. Life becomes less than free in the sense that activities are not flowing from the deepest levels of being. They become re.ore and more a number in a filing system. This is no doubt an extreme case. But we must reso-lutely resist the temptation to reduce man simply to an aggregate of psychic functions and forget that he is a living soul. In my relations with the men in my com-munity, I am involved. My actions should not tend to build a wall of separation between the me I know myself to be and others. Given the thorough system of social con-trols characteristic of religious life, given too a life that is frequently arranged by my superiors, the most common temptation is to avoid reaching out in true personal ap-peal to the other in all his unique personality, but to see both him and myself as [unctions--a teacher, student, cook, carpenter, Mass-sayer (a cog in a machi'ne can never pray), a procurator, or sflperior. The conclusion we have been working towards is this: ÷ ÷ Community Exercises VOLUME 21, 1962 dloysius Meh~, O.S.C. REVIEW FOR RELIGIOUS community is not established by merely legislating laws, setting up a hierarchy of superiors.and subjects, or giving a dozen human beings a common residence. Nor can it be produced by a system' of techniques. Community must grow out of its members, for it is a highly personal gift of oneself to the other person in all the richness of his individuality. While techniques cannot produce community, they are nevertheless valuable in eliminating those things which could prevent community from happening; for example, enclosure within myself, being trapped, as it were, in a system of concentric circles which stand between me and my life. Furthermore, techniques are undoubtedly neces-sary for the effective accomplishment of particular, goals; for example, organizing a sports program requires some manipulating of people. But teamwork still remains a union based on something outside of the being of the other person;, while it may be a true degree of community, it is still not the fullness of human community, let alone: of fellowship in the word and love of God. "Community," Martin Buber .writes, '"is where com-munity happens.TM There is something in genuine meet-ing which extends beyond calculations, plans, and proj-ects. Just as my being is not definitely exhausted in any one particulai'ity of my life but overflows into promise and possibility,12 rooted in my existence and its destiny, so also the community is never definitely established, en-tirely a "given" factor, a.status; Community, the genuine union of beings, is created out of the depths of promise of my bei~ng. It is not pro-duced. Community is meeting; and that meeting which calls to the other from all that I am is essentially creative: something new happens, I become something that I was only potentially before, and in this connection I must think in terms of gilt or grace. I can remain open to re-ceive this gift of the other as long as I am not artificially isolated from my own being in a world of function; but somehow we are here in a realm in which the notions of cause and effect no longer apply with their full import--. I do not cause dialogue. Even more, in a very real sense, I am given to myself fully only in dialogue, in the gift of another self calling out to me, joining our lives in com-mon destiny and hope. "All real life :is meeting.''13 The energies of life become fully real only in community: [ am the possibility, even more, the promise of community in my most elemental reality as incarnate spirit. r~Between Man and Man, translated by Ronald Gregor Smith (Boston: Beacon, 1955), p. 31. '~ Marcel, Homo Viator, p. 26. ~ Martin Bub~r, I and Thou, translated by Ronald Gregor Smith (New York: Scribner's, 1958), p. 11. Hence community--and in a unique way, the religious community--fulfills a basic demand (exigence in French) of human being. The ability to say We, the possibility of genuine encounter presupposes beings who can love and give themselves to others, beings who are incarnati.ons of the spirit which man i~, a spirit embodied iia'spake.and time, in solidarity with the cosmos and the covenant of creation. The human spirit can be stifled for just so long--a time and a time and half a time of the Scrip-tures-- within the abstractions and reductions of a func-tionalized world which, we repeat, is a real danger in a religious community due to the artificiality and conven-tionalisms so easily developed in such a life. But in the well-chosen words of Gabriel Marcel, it seems, at least as far as man is concerned, tha~ even if life is weakened and in a way degraded, it must still retain a certain character of sacredness . We must accordingly realize, I think, that here we are faced with a~ certain absolute, and that this absolute must be assisted, however strong the temptation to resist it?' Man's spirit seeks the fullness of being, the fulfillment of its destiny.15 Even in the midst of degradation or open rebellion, the voice of his spirit calls out for authentic living. Rebellion is a call to another to answer my appeal, to respond, knowing that even if I fail, at least my call will go on being heard. Although many unfavorable things can be said about rebellion, yet we must admit that it is still authentic living. As Camus has written, "I rebel--therefore we are,''x~ In modern religious life, the danger is not primarily open rebellion. With us, frustration more frequently takes the place of rebellion. We begin with high ideals, but, after encountering many difficulties and meeting with many failures, it is easy for us to lose courage, to be-come despondent and frustrated. The principal cause of this frustration is the lack of understanding one's own abilities, strength, and weakness, Being frustrated, religious enclose themsdves within a shell of their own creation; they try to circumvent the full meaning of their vocation. Frustration is a flight from authentic living, and that is the reason why frus-trated religious try to escape and lose themselves in rou-tine or a ceaseless merry-go-round of activities. Here we see, or begin to see, the ontological.significance of frus-tration, despondency, and defense mechanisms--the psy- ~ The Mystery ol Being, translated by G. S. Fraser (Chicago: Regnery, 1950), v. 2, pp. 182-188. x~ Marcel, The Philosophy ol Existence, p. 4 a0Albert Camus, The Rebel, translated by Anthony Bower (New York: Vintage Books, 1959), p. 22. ÷ ÷ ÷ Community Exercises VOLUME 21, 1962 Aloydm 0M.$eh.~r., REV~EWFOR RELIG;OUS chological and sociological ruptures which prevent com-munity from happening. It is in this context that we propose to re-investigate the three relationships already viewed on the anthro-pological level: my relationship to things, to other peo-ple, and to ideals. Creative Community and Things 1. Art. In our mechanized world, things are considered more and' more as means, even pure means (bona utilia), apart from myself, only accidentally and, ontologically speaking, haphazz'rdly coming into contact with me. Their own values are, for me, simply utilitarian. I fail to see in them the mystery of creation in which I also am essentially involved. Art, beauty--these are simply esoteric tinsel, luxuries for the functional man. In a way this man is only half a man, and hence only half himself, begrudging those energies of life with which his created and corporeal being is essentially in communion.,x7 It would be almost meaningless to tell such a man that his activities are incarnations of his being, for he has denied any essential involvement in this universe of space and time.xs When I live out of harmony with myself and the deep community of creation in which I am, which 'is my world, my environment, my ontological context, how can I truly give myself to another? Furthermore, how can a com-munity that is out of harmony with creation be worthy of being presented to Yahweh in the Eucharistic assembly as the sign of His pleroma? The famous American painter, Ben Shahn, writes: I have always believed that the character of a society is largely shaped and unified by its great creative works, that a society is molded upon its epics, and that it imagines in terms of its cre-' ated things--its cathedrals, its works of art, its musical treas-ures, its literary and philosophic works. One might say that a public may be so unified because the highly personal experi-ence (of the artist) is held in common by the many individual members of the public. The great moment at which Oedipus in his remorse tears out his eyes is a private moment--one of deepest inward emotion. And yet that emotion, produced by art, and many other such private and profound emotions, ex-periences, and images bound together the Greek people into a great civilization, and bound others all .over the earth to them for all time to come.1D Art brings into play the unifying forces of creation but' at a deeper, more subjective, and thoroughly personal~ a~ Von Balthasar, Science, Religion, and Christianity, p. 45. a~Bernard Haring, C.SS.R., The Law o] Christ, translated by Edwin G. Kaiser, C.PP.S, (Westminster: Newman, 1961), v. 1, p. 87. ag Ben Shahn, Shape o] Content (New York: Vintage Books, 1960), pp. 45-46. level. Lacking a developed and fully shared ecological sys-tem, the religious-community unity depends on other re-lations to our world, activities of creativeness, ingenuity, activities which produce "results," or better, activities in which my being sees fruition in the corporeal world in which I am. The point is that we should not i~eglect the unifying force of art, the union of persons in the beauti-ful, in the shared experience of meaningful incarnation. But the attitude of encounter with the beautiful is not limited to what we call the fine arts. If I pick up a chisel, it is simply a tool which I use to perform some task. Con-sider, however, the difference when a highly skilled artist or carpenter picks up a chisel. His work expresses him-self, gives himself to the community. Here we return to the general theme of these 'pages: df community is to happ.en, I must give mysel[, and not simply offer the other some service which I perform. In art--from garden-ing to the liturgical setting--I give myself, I entrust to the community that deep and personal experience of creativ-ity. In accepting another's art, we "welcome" him. To welcome is active, personal, embracing. I go out of my-self to meet the other, to invite him to feel at home with me. We cannot merely accept the other's art, whatever it may be, as we accept the result of an assembly line. To accept his art, I must reach out and take his work into my own life; and by doing so I take him, too, into my life. And here again we glimpse a moment when com-munity happens. If a community does not accept the beautiful, it neglects an important binding force--a neglect which will tend to re-appear in personal encounters. Without the proper at-titude toward art, even the deep significance of liturgical symbolism and expression will lose some of the vitality which it was meant to have. The community chapel, above all, should be a masterpiece of art, expressing community, proclaiming the fellowship in God which we are. 2. Play. Finally, we should consider more deeply the meaning of play. Perhaps play is not the deepest of the arts, but it is a true creative expression of man.2° Play is of its nature public. "Through play we find ourselves no longer imprisoned and isolated in our own individual-ity.'' 21 Play "is act in its spontaneity, acting in its very activity, the living impulse.''~ As a vital phenomenon or manifestation of human being, play--to be genuine-- demands a man in contact with reality; "only the vital Eugene Fink, "The Ontology of Pla}'," Philosophy Today, v. 4 (1960), pp. 95-109. Ibid., p. 96. Ibid., p. 97. ÷ + ÷ Community Exercises VOLUME 21, 1962 315 4. 4" 4- A~oysius Meh~, 0.$.C. REVIEW FOR RELIGIOUS being., can die, work, struggle, love, and play. Only such a being is in touch With surrounding reality and the total environment--the world.''u3 Humanplay . is a creation through the medium of pleasure of a world of imaginary acuv~ty . Play ~s always character, ized by an element of representation (something like the real world and its rules, but never degrading into routine). This element determines its meaning. It then effects a transfigura-tion: life becomes peaceful.~' In our own world, play is apt to be a highly organized, commercial project; and here again its mea'ning tends to become more and more functionalized---I play, not for delight, but in order to preserve physical and psychic health. If we would look for a moment at the primitive world, we would find far more significant contours: In the primitive times, play was not practiced so much as an act in its pleasure-giving aspect as is the case for those isolated individuals or groups who periodically detach themselves from the social group to inhabit their own little isle of passing hap-piness. Originally, play was the strongest unifying force. It founded a community quite different, it is true, from that of the living and the dead, the governing and the governed, and even from that based on the family. The community of play of primitive man included all the forms and structures of com-mon life., and it called forth a reliving of all the elements of life. This reached its high point in the community festival. The ancient feast., was a liturgical spectacle where man ex-perienced the proximity of the gods, heroes, the dead, and where he found himself in the presence of all the beneficent and dreadful powers of the universe . What was represented was nothing less than the whole universe.= Genuine play is extremely important in a religiou:; community. We will develop this point further in Part III where we will see that community recreation should serve as a catechesis of the proper celeb'ration of the~ Eucharistic festival--the Mass. Inter-personal Creativity: Intersub]ectivity Community exercises are significant only in as far as they involve an encounier with the Thou. This is the point, above all others, which we must remember. This is the heart of the matter. Divorced from all genuine en-counter with the Thou, community exercises are mean-ingless. In our very proximity, it is easy for me--because of routine, fatigue, and so forth---to consider my confrere less and less as a person (a Thou) and more and more ;ts an object (an It). An object is contained within itself, something which I can possess and manipulate. A person Ibid. Ibid., pp. 104-105. Ibid., pp. 105-106. is a being to whom I can call out, whom I can invoke, who is able to return my call, and in our response to each other create community. I can say "We." But to approach the other in his own unique being and destiny, in all that makes him himself, I myself must be a presence to him. Self-consciousness atrophies,, encloses me in .myself; we may be with one another physically and temporarily, but we have not yet realized Mitsein, that full union in love and welcome where deep calls out to deep. Without doubt, our lives and our encounters with one another tend to form stereotyped patterns. In accordance with our rule and constitutions,~l meet others at certain determined places and at set times. We are joined to-gether for specific purposes: prayer, recreation, work, in short, every conceivable type of community exercise. In a way there is constant community. I am very little in real solitude whether before God or before men. The students whom I teach in the classroom, the community for whom I cook or for whom I build cabinets, the confreres with whom I watch television--these are certainly beings with whom I exist; and even though I cannot speak of the re-ligious life as being entirely or ~even properly speaking functionalized, yet frequently there is something in the other which I am neglecting. P~r~haps 1 am polite and courteous: I smile at the other and laugh at his jokes; I try to understand his problems and offer him sympathy-- and still; perhaps, we stand more in juxtaposition than in community. But there are moments when this half-face to the 'world breaks down, hours of.grace (kairos.in St. John) in which the possibility of far deeper community is suddenly revealed. It is then that we see individuals in an entirely new perspective and their presence becomes more mean-ingful to us. A time of community crisis can draw us to-gether in this way, and we learn to depend on a confrere as he is, and not just in what he does---or better, what he does incarnates what he is. The world from which our candidates come has been well described as a broken world.20 This factor must be kept in mind while considering, the present-day prob-lems of religigus life. Older forms of unity have been gradually breaking down--the family, for instance, has been to a great extent replaced by the peer group, the gang, the more casual associations. Political and techno-logical unions have become strong~ r, suggesting a growth 'in world unity. But frequently, ~he new unions which have sprung up are on the impersonal plane; technol-ogy, for. example, unites the worlO" because cultural dif- ~ Marcel, The Mystery o! Being, v. 1; pp. 22-47. The title used for this chapter is "A Broken World." ~ 4. 4. 4. Community Exercises VOLUME 21, 1962 317 + Aloysius Mehr, O.S.C. REVIEW FOR RELIGIOUS 318 ferences do not prevent a person from working a machine; in principle any one at all can learn this operation. But "any one at all," l'on,.das Man, does not exist. What exists are real people, individual, free beings, irreplace-able in the solitude of their liberty. In those moments of human existence in which I some-how transcend the world of mechanisms, I sense another dimension which I know to be more basic, and more real. I sense that there is something in myself and in the self of the other which is immanently private and which does not lend itself to concepts or superficial unifying or binding forces; this is unique subjectivity, the deepest level of per-sonal existence, that which constitutes me as I, the irreduc-ible core of personality, the shrine of what is most serious and authentic in me, the theatre of my eternal commit-ments. It is this dimension of mystery which constitutes the great distinction between persons themselves. Regardless of how close two persons may unite with one another, something of the other's.subjectivity will always evade the other: he may become a Thou for me, we may even speak with full force and meaning the word "We," but the other is always profoundly other than me. The We is precisely for this reason a miracle or the grace that it is. We can never be like two drops of water coming together to form a single drop. I may give myself deeply in love and hope to another, but he will always remain absent from me in some way and this hbsen~e is what makes him uniquely himself. But it is of the essence to note that the other is dis-closed to me in his full contingency only in those situ-ations in which we are genuinely open to one another. I can hardly speak of the mystery of subjectivity--the revelation of the other--without speaking of the mystery of intersubjectivity--the mutual revelation of both ofu~, which includes the gift of the other person to me. Here; we can speak more justly and fully of presence: presencel reveals a human dimension beyond that of proximity or even of sharing an experience, and this is the dimension of full encounter, coesse, of co-presence.~7 Presence is in its deepest reality co-presence. The structure of this situation is one of appeal and response. To meet another', I must call out to him, or welcome his appeal to myself by responding with my whole being, and not simply with a stereotyped, pre-determined response. When I speak to another, the area of mutual concern may be a purely business proposition; but if I welcome him into my life, if there springs up deep sympathy in the basic meaning of that word, we Roger Troisfontaines, S.J., De L'Existence a l'Elre (Louvain: E. Nauwelaerts, 1953), v. 2, p. 21. are to another something more than a billboard which announces the time of a community exercise or an IBM machine that reels off information. The question he asks me implies his faith in my ability to answer--my ability to stand, as it were, in his place and understand his question "from the inside.''2s" ~'The question, anyway, operates as an appeal, a signal that may or may not be received.''29 The appeal reaches me in my freedom. I may respond by being, for all practical purposes, some sort of information machine; yet in t~he course of our conver-sation, he becomes something more than a "somebody." "That is, he participates more a~d more in the absolute which is unrelatedness and we cease more and more to be 'somebody' and 'somebody e!se.' We become simply 'US.' "30 This is not merely a psychol~gical interpretation of emotional experience, for realistically speaking, "I cannot really invoke 'anybody'; I can only 'pretend~ to do so. In other words, it appears as if inv'ocation can only be ef-ficacious where there is communiiy.''al Truly, I can speak the word Thou to another only Where community is re-vealed, and we speak the word We.m This deep dimension of human reality reveals me to m~self; in my.deepest and freest being, I find the mystery Of intersubjectivity, the mystery of our solidarity in the destinies of the human phenomenon and the covenant of'creation. Although the sharpest mani[esthtion of this ontological community of men tends to be the somewhat dramatic events--birth, death, love, and go forth--which break in on our course of existence?3 still intersubjectivity runs in a scale from, for example, the chance smile of a stranger from whom I happened to ask directions in a city I am not familiar with to the union with one another in Ghrist in the Eucharistic assembly. Thi(. is important for com-munity life; by holding myself open to the other, by mak-ing myself available, by my. willingness to welcome him, entirely mechanical situations like asking a routine per-mission from my superior can be illuminated with a bit of the radiance of the truly significant. The deepest moments of intersubjectivity can act perhaps as beacons, reflecting that, unit most clearly and fully. As I enter the religious liie and make my pro-fession, the community kiss of peace manifests beautifully the community which has been created in me. This mo- ~ Gabriel Marcel, Metaphysical Journal, translated by Bernard Wall (London: Rockliff, 1952), p. 21. "Ibid., p. 143. ~ ~a I bIbidid.,, pp. 114761. ~ Ibid., p. 303. a Marcel, The Philosophy o] Existence, pp. 3-4. ÷ ÷ ÷ Community Exercises VOLUME 21, 1962 319 4. Aioysius Mehr, 0.$.C. REVIEW FOR RELIGIOUS ment, though past, can be kept alive, can remain a presence to me--a moment of deep community to which I bear witness in the day-to-day encounters. I know, deeply within myself, that these encounters, for all their routine, flow forth from the community which we are, the com-munity which must be ever renewed through the passing years in creative fidelity to the situations in which. I am given to myself as one whose life, in the religious com-munity, is a being-with. From this point of view, we can look more closely at the full meaning of the opportunities of our religious com-munity: The closeness in which we live with one another is dangerous if reduced to the level of the functional, but it can just as truly point out to us the heights and depths of intersubjectivity. Social bindings open out into onto-logical community. Religious community life is rooted in social organizations and patterns, but it exists on the level of the human person in his freedom. In conclusion, the activities of our religious life must reflect the deep fact of our community-being, of our being-with one another, sharing a common destiny, united in the bonds of true love in Christ, For the structure of intersubjectivity is in its fullness, the structure of love. But we must be willing to see the levels and the manifestatiom of this love dim from time to time, just as in marriage the union in love has its ups and downs. Nevertheless, I must be aware of my deep responsibility to make my-self what Louis Lavelle calls "accessible" and Gabriel Marcel "disponible" or "availabie" to the other. Marcel equates this accessibility with charity, and quite rightly so.34 This is the fundamental posture or attitude for any fruitful communication between men, a communication which means opening myself to the presence and in-fluence of the other, desiring this presence, and being will-ing to go out into something that is quite different from myself. The self-centered egoist finds it impossible to be accessible and available. He is incapable of sympathiz~ ing with other people or imagining their situation. "He remains shut up in himself, in the petty circle of his private experience, which forms a kind of hard shell round him that he is incapable of breaking through.''3G Handy rules for making encounter possible, while help-ful, cannot be used without the danger of taking up a position outside the encounter itself in order to manipulate both the other and myself.3e I can perhaps ~' Ibid., p. 15. ~ Marcel, The Mystery o/Being, v. 10 p. 201. a Dale Carnegie gives.many of these handy rules in his famous book How to Win Friends and Influence.People (New York: Simon and Schuster, 1936). The value of some of these rules is questionable because of their pharisaical tendencies. be more aware of what I cannot do--in summary, tO treat him as an object, as a somebody, as anyone at all, as a function (whether teacher., farpenter, or any o[ the categories that can substitute for the person). In dis-agreements, I must respect the gift, for the other gives himself to me in his ideas and intdrpretations; in com- ¯ munity we can seek not a Procru~stean compromise but a kind of common expectation so that together we can go on seeking the light of truth. Th~ very things which tear us apart from one another~differences in age, in taste, in talent, in personal history-~zan unite us, not in a collectivity where differences are ignored or frowned upon, but in a community of mu[ual understanding. Creativity and Community Ideals High ideals attract men; the. higher the ideals the greater the attraction. Ideals fire, men with enthusiasm. But ideals cannot be handed physically to me as, for in-stance, a book or the constitutions.' Ideals can be described on paper, but they cannot exist oh paper. They are real-ized only in free creativity at the ~ery depths of being. More particularly, the ideals of. a gommunity must be ideaIs for particular men. They must be possible of fulfill-ment in their unique life and in the unique situation which invites their loyalty andS,, faithfulness to them. Every religious must create, again and again, the tra, di-tions and ideals of his order or congregation .by incarnat-ing them anew in his own life. The passage of ideals to incarnate human life, to act and incarnation in space and time is truly creative, for it ~nvolves a full and personal gift of myself creating meaning. Bu~t this does not happen in a void, but rather in an encounter, or 'a revelation of what I am (in the community that we are) that calls forth my witness and fidelity. An e, ncounter means a call and a response; a gift and a pre~ence of another who confronts me in my uniqueness; a re'alization of the destiny which lies at the heart o[ myselL "In action," writes Teilhard, "I cleave to the creatlve~ power of God; I co-incide with it; I become not only its instrument but its living prolongation.''~7 In the words of Gabriel Marcel: We have to realize that there are modes o[ creation which do not belong to the aesthetic order, and which are within the reach of everybody and it is in so far as he is a creator, at how-ever humble a level, that any man at all can recognize his own freedom.~ In our context, this means that in my freedom I must ~ Teilhard de Chardm, The D:vtne Md~eu, pp. 26-27. m Gabriel Marcel, Man Against Mass Society, translated by G. Fraser (Chicago: Regnery, 1952), p. 16. 4. 4. 4. Community Exercises VOLUME 21, 1962 4. 4. 4. Alo~$ius OM~e.Ch~r., REVIEW FOR RELIGIOUS respond to the unique religious vocation, which I have received from God, and that response is the truly creative assumption of the ideals, traditions, customs, and rules of my community. If I am to be a religious, and not merely act like one, I must enter into the living tradition of my community, see clearly the deep relationship be-tween law and reality (law in its deepest meaning in Christianity is the living out of our incorporation in Christ), and sense within myself the dynamism within the community, the promise of the future held in the hands of the present moment, the hour of trlal and grace. By translating the traditional ideals of my particular community into my life, I reach back into the very an. rials of history and, at the same time, proclaim that which is yet to come. I enter into living communion with the past and the future, with all who have professed, or will in the future profess, these ideals. Ideals seen in their' existent,_'al fullness are moments of consecration, joininl~ us with the ever-continuing history of our community. As Hiiring points out, History is to be viewed from the standpoint of the "now" in relation to beginning and end. The historic present reaches out into past and future. The past has its heritage which may be compared to the warp and woof of a rich fabric constantly redesigned into marvelously new and alluring shapes and formsi The treasure.is a summons or invitation, and a challenge as well, to the free will of man in the historic moment of the present.~ My response to this challenge wiaps up the rich her-itage of my order in the dynamism of my unique, per-sonal life, and.hands it as a sacred trust to the community, enriched, for future generations. By thus entering deeply into the We, and sharing together, feeling together in our deepest being the subtle movements and aspirations which translate possibility into act and thus tradition into life, and being into incarnations, I realize existentially arid not only notionally or rationally both the being which I am called to be and the significance of the union of men who have joined their own destinies together in respond-ing to the same ~hallenge. But just as we cannot understand man until we see his marvelous destiny, so we cannot begin to see the beauty and mystery of our community until we view it in its promise, in its dynamic growth and activity towards fullness. The religious community, as we pointed out in the introductory pages of this paper, exists within two wider communities--the community of life and t'J~e community of grace--from which it draws its own vital- The Law o] Christ, v. 1, p. 87. ity and life-thrust. In either Community, our destiny is not encompassed by the immediate projects, particular ends, or temporary goals. Our being plunges back into the dynamisms of created being itself; and in us the world achieves a certain completion of its own dest!ny. We are then a kind of particular and contingent, though nonetheless real, summation or symbol or eikon, image, of the community of all being. But the deepest values of our activity do not only capitulate in us the mystery of creation and the dy-namisms of life. As Teilhard would phrase it, ontogenesis has passed on into Christogenesis. Creation has been caught up, in its deepest dynamisms, into the new cre-ation, which is fulfillment, not destruction (Eph 2:15). As a community within the Church, and indeed its true eihon, its incarnation, we continue the forces of creation through the Incarnation and the New Adam into the promise and pledge of the Parousia (1 Cor 15:24). In this perspective, or better in this divine milieu, lies the true significance of our activities; we are bound together under a common cause which is as wide and deep as the community of men and as transcendent in its promise as the parousial presence in which life and temporality shall be consummated in the supreme en-counter of love. Seen in this light, we must modify our earlier thesi~ about the artificiality of the religious community. Adapt-ing Teilhard's terminology and the vision of St. Paul, we can rightly say that the religious community is an anticipation of a later and final stage of evolution, the unity of all men in Christ, the Omega point of historical being. This higher unity of mankind, which we an-ticipate, involves a center of gravity, a focal point, an axis above and beyond the ecological and physical. And what is this axis of religious community life? It is charity. The religious community must be founded on love of God and neighbor. This new level of mankind, as any leap in evolution, involves a definitive departure, a break from the lower stages even though it is their continuation, ful-fillment, and transformation.4° And yet, as an anticipation we are beginning to create the new within the old; this combination of the old and the new must involve sacrifice and tension--the death of the type as we pass into the era of the antitype, the dis-sipation of shadow as we strive to realize the light. There is tension and strain. Creation groans and is "in the pangs of childbirth" (Rom 8:22). Life is born through death. In our very community, creation is being re-capitulated in Christ. Christ is being born! The Divine Milieu, p. 86. ÷ ÷ ÷ Community Exegcises VOLUME 21, 1962 323 dloysius Mehr, 0~.~. REVIEW FOR RELIGIOUS Part HI: Community in the Word The deepest significance of religious community exer-cises is not found in mere human encou.nter, but in the encounter with men in God. Religious life .is a charism, a localized outpouring of the Spirit of God, who fills the whole .Church, in such an intense and concentrated way as to bear witness to a particular reality which in varying degrees permeates the whole Church. Keligious life is not radically different from Christian life; rather it is the living image, the eikon, the type and inauguration of perfect Christian life. The perfection to which all Christians are called and in which all shall share when the Day of the Lord dawns is incarnately realized in the Church today by the religious life, which can be called the "sacrament" of Christian perfection. The flourishing of religious life in the Church stands an apocalyptical pledge that the things to come will truly come because they have already been realized living type; religious life bears encouraging witness to each generation of Christians that the life of the Gospel can truly be lived to the full now, into the fullness that is to come. Such a witness can only be the fruit of the Spirit outpoured in charismatic plenitude. Once the religious life is seen as charismatic, its sacra-mental and ecclesiological dimensions become apparent and important. Since the religious life is the image of perfect Christian life, the basic structure of religious life must be seen in relation to the strhctural pattern of the Church's life. The possible points of reference here are numerous; we will limit the discussion to two features of Christian life which seem to be most fundamental. First, the Church is a community formed by the word of God. Secondly, the Church is a community of sacramental worship. Community in Covenant The Church of the New Testament, seen in the con-tinuity of sacred history as recorded in the. Scriptures, is the fulfillment of that people of God which was in continual formation down through Old Testament times by the gradually unfolding revelation of the Word of God. After the fall, God's Word appears on the human scene as a call; God called Abraham to leave his people and his father's house for a land of promise in which his descendants would multiply until they became as numer-ous as the sands of the sea (Gen 12:1). When Abraham responded to the initial promptings of God's Word, God spoke again to Abraham to make a covenant with him for a mutual sharing of destiny down through Abraham's posterity, which would come into being as a result of God's Covenant-Word. Abraham's family came into being as the family of God (Gen 15). As the history of the family of God folds back upon it-self, the same pattern emerges in the formation of the Israelite people from the family of Abraham. The Israel-ites were called out of Egypt to hear the Word of God proclaimed on Mount Sinai'(Ex 3:16--17). Another cov-enant resulted from this new proclamation, a covenant which was again creative of the community with whom it was made (Ex 24:8). The Israelites became a spiritual community in becoming the people of God in the Mosaic covefiant. The pattern recurs again as each successive wave of revelation leaves in its wake a fuller, more spiritualized community to whom God's Word is addressed as a call and a covenant. There can be no doubt from the annals of sacred history that when God speaks to man He speaks to man in community. In the dialogue between God and man, God is the I who speaks the creative Thou to the community. In the light of the fall of Adam, this dialogue appears as a healing dialogue. The community of the'human race disintegrated in sin. It appears to be God's plan to build it back up again meticulously in time, .through the gradual revelation of his creative Word in a gradually more perfect community, until these last times in which He speaks to us by a Son (Heb 1:2). He is the perfect Word uttered in the community which in the new Adam already exists but which is still being perfegted. (created) and realized (actualized) in all the members of the new human race by the continued call and proclamation of the new covenant in every life and time. In the realm of salvation, man does not walk alone and he is not free to do whatever he chooses. He is saved in community by the healing Word of God which is spoken to and in the community which it itself creates. The inner structure and dynamism of the Church is to be and to become this community of the Word of God. Let us now look more closely into the religious life in terms of what has already been said. If the religious life is to be the type and the eschatalogical pledge of the life of the Church, it ought to be the flesh-and-blood realiza-tion par excellence of the community of the Word of God. It is here that the progress of sacred history toward the fulfillment of God's plan of perfect community ought to be moving forward to the last day when the perfect community of the cosmos will be reheaded in Christ and God will be all in all (I Cor 15:28). The implications of this reach deeply into the basic attitudes incarnate in the concrete circumstances of re- Eoxme~mc~uen$lty VOLUME 21, 1962 325 Alo~situ Mehr, O.S.C. REVIEW FOR RELIGIOUS ligious life. If the religious community is to be at all, the breath--the spirit-~of. God's Word must be free to move through and in us. Through baptism and confirmation we received the Spirit unto the building up of the com-munity to the full stature of Christ.4x The religious com-munity must be the community of the Word of God, true to the pattern of sacred history outlined above: call, proclamation of the Word, covenant. 1. (Tall. We are accustomed to the idea of a vocation to the religious life. We must draw this out to its concrete conclusions. First, when God calls man He calls him to community. A vocation to the religious life .is a call to community. Secondly, when God calls man to a religious community, He calls him to be initiated into a particular religious community. This means that the candidate must undergo a true initiation into the concrete life of that community and that he must successfully complete the initiation: he has to prove himself ready and able to renounce anything and everything which stands between him and the ideals of his vocation, to accept deeply in his incarnate being the two-edged sword of the Spirit. The religious pre-novitiate and novitiate training ought to be for the religious community what the catechu-menate was for the primitive Church. It ought to test the authenticity of the call. The community, but also the candidate, must ask the question: Is the Word of God truly at work here? God speaks toman in human language, not in weight-less abstractions. Hence the family background of the candidate must be looked into to see if God's Word came to him through parents genuinely in touch with God by their lives of faith. I[ the indications here are strongly negative, the.stronger influence of less natural channels of God's Word must be evident. Because of the psychology involved in such a situation, the candidate's response to this call must be tested for its supernatural authenticity by a convergence of other factors indicating the working and direction of Providence with adverse circumstances. The following questions must be answered: first, hits the candidate attained at least the minimum strength of character, mental health, and social ability required for successful community life; for the monastery or convent cannot function as a rehabilitation center without in-justice to its other members. Secondly, does the candidate at least show promising signs of being able to respond to maturing influences that will be able to help him to ~ Eph 4:13; see La Saihte Bible de Jerusalem (Paris: Cerf, 1956), p. 1546, note n: "Non pas simplement le chrfitien arriv~ h l'~tat de 'parfait,' mais l'Homme parfait en un sens collectif: soit le Christ lui-m~me., soit mieux encore le Christ total, T~.te. et mere- grow to a greater measure of personal authenticity? If the latter is the case, one must investigate whether or not these maturing influences so much needed are actually present in the community which the candidate wishes to join and whether they will be accessible to him. ~This is only another way of asking whether this person,~who does seem to be called by God, is being called to thig particular community. 2. Proclamation. This has led us to our next point. The community has been called together to hear the Word of God; hence that Word must be. authentically proclaimed in the community. In the Church there are official proclaimers, messengers (kerukes), for this task: the priestly hierarchy. In the religious community, this responsibility rests primarily with the superiors. They must be men of God's Word. The Bible must be familiar ground to them. They ought to be able to breathe the Scriptures. God's Word cannot be spoken with authority except by men who themselves hear the Word of God and keep it. St. Paul's timely words to Timothy, the head of the Ephesus community, point out this obligation: Attend to the public reading of Scripture, to preaching., to teaching. Do not neglect the gift you have, which was g~ven you by prbphetic utterance when the elders laid their hands upon you. Practice these duties, devote yourself to them, so that all may see your progress. Take heed to yourself and your teaching; hold to that, for by so doing you will save both your-self and your hearers (1 Tim 4:15--16; see also Col 3:16). The central time and place for the proclamation of God's Word to the community is the liturgy. Everything within the range of possibility should be done to make this proclamation authentic. The laws of liturgical psy-chology must be understood and incorporated into actual liturgical practice. Also it should be understood that proclaiming God's Word in the liturgy is not confined to the scriptural readings but extends to the homily or sermon delivered in the assembly. It is a mistake to think that because religious do a great deal of spiritual reading they do not need to hear sermons. Faith comes from hearing (Rom 10:17). The Scriptures must be au-thoritatively interpreted in relation to concrete con-temporary events. Here the jurisdictional power of su-periors can be seen to be more than a matter of legality. Theirs is the charism to preach authoritatively and to recognize the authentic prophetic spirit in those whom they delegate to preach. In general, there ought to be within the community a real atmosphere of reverence to the Bible. This is mani-fested, for instance, in the handling of the sacred books. Dilapidated Missals ought not be found on the altar. Out-side of the liturgical assembly, the Missal should not be ÷ ÷ Community Exercises VOLUME 21, 1962 AIoysi~s Mehr, O&C. REVIEW FOR RELIGIOUS carelessly thrown in the corner of the sacristry but re-served in a place of honor, like the Blessed Sacrament and the Holy Oils. The same can be said for the Bible used for community reading during the meal, and to a lesser extent for the copy of the Bible kept by individuals in their rooms. Private Bible reading ought to be en. couraged within the spiritual reading program; but this entails some instruction in how to read the Bible, es-pecially for those who do not have the benefit of an in-tensive Scripture course. All these things are only ex. amples, but they indicate a direction .of attitude which must be fostered if the seed of God's Word is to find good ground to grow into a community. 3. Covenant. The proclamation of the Word of God in the community climaxes in covenant, an intimate I. Thou relationship of God with the community. Itshall be a continual burnt offering throughout your genera-tions at the door of the tent of meeting before the Lord; where I will meet with you, to speak there with you . And I will dwell among the people of Israeli and will be their God. And they shall know that I am the Lord their God, who brought them lorth out o] the land oI Egypt that I might dwell among them: I am the Lord their God (Ex 29:42-46). The intimacy of the covenant is best expressed in the Scriptures by the idea of a sacred meal with God at the time of the covenant. "Then Moses and Aaron and Nadab, and Abihu, and seventy of the elders of Israel went up and they saw the God of Israel . they beheld God and ate and drank" (Ex 24:9-11). The sacred meal will be discussed later. What is of moment here is that God addresses the community as Thou. He covenants with the community. He shares the destiny of the community, and in this way alone does the community become God's people, heir to the promises. "I will be your God and you will be my people" (Jet 32:38)~ The community has in fact been established by the progressive call of God through both Testaments. Or, to put it more critically, the concrete possibility has been established for the authentically Christian community to become to be, to grow in creative fidelity into being fully what it already is in the reality of infallible promise. Nor is the creative, call merely the point of origin; the call is repeated through and in the community of the Church to each generation for the divinization of every era. We are in fact inserted into this order of the Spirit; and by this very reality bear the serious responsibility of. hastening the Parousia (2 Pet 3:12) by a total effort to build community, to respond to the creative call ad- dressed to us, to assure that there will be in us a Thou for the moment when God speaks his "I." There must be real communion of persons who have an authentic, conscious, un-egocentric participation in the human nature and creatureliness they share in their com-mon flesh from the loins of Adam. There must be com-munity in which Christ is progressively becoming in-carnated and given being-in-the-world, caught up, as it were, by the Spirit and created time and time again in authentic response (possible only in community) to the liturgical Word. proclaimed now, as in times past, in liturgical community. Then the great Passover of Jesus from the Cross into the glory of His Resurrection~ Ascen-sion, and Enthronement can take root- in the world and create from our community authentic and supernatural Christian community, the Body of the Lord. For a man to enter the We :of the community, certain things must happen to him. For one thing~ he must have experienced encounter with other persons in the com-munity. This occurs on various interpenetrating levels. On the sacramental level, the encounter begins with his initiation into the Church through baptism and confirma-tion which are an encounter with the concrete Church community. In the religious life a further sacramental encounter is the act of religious profession. Think of the handclasp, the Amen of the community, and the kiss of peace. , Through baptism, confirmation, and profession, the religious has already met the members ofthe community on the sacramental level, the. authenticity of which meet-ing will depend on the authenticity of the ritual. This also means that he is ontologically structured for and pledged to this encounter in all its dimensions. Other levels of encounter which are basic to the we experience are the father-son relationship between su-perior and subject, the brother relationship between con-freres, the teacher-student relationship, and the more in-timate encounter of true religious friendship. A parish community is as strong as the basic I-Thou relationship between the husband and wife in the families of the pa.rish, since marriage is the effective sign of the Church. similarly a promotion of genuine I-Thou relationships within the community builds up the great We of the I. Thou relationship with God, as the.se experiences open the personalities of the religious to that common human nature and creatureliness which would otherwise be hoarded up individualistically by each selbcenter. The human nature and creatureliness which we share is a concrete human nature and creatureliness incarnate in the human beings around us, and it is there where it must ÷ Community VOLUME 21, 1962 32g ÷ ÷ REVIEW FOR RELIGIOUS be met. Here we have the sensible, real basis, the sign, of the Body of Christ which is realized in sacrament. Another experience which conditions for and builds up the great We is the common sharing of a rich ex-perience, a going through something together, a com-mon passover. God made his covenant with Israel after the Exodus experience, after the people had passed through the Red Sea together. This experience involves the elements of crisis, judgment, and victorious issue. Once again, on the sacramental level, this is accomplished through the catechumenate and initiation sacraments of baptism and confirmation in which the candidate shares the Christian community's experience of the Exodus, of the Passover from the Egypt of sin through the Red Sea of baptism to the new life of the people of God. In the religious life a further sacramental or ritual sharing of crisis-victory is embodied in profession, the passover into the state of perfection. But this sacramental ontology of community on the basis of shared experience becomes incarnate in and is the fulfillment of numerous experiences undergone on other levels of life. Religious life can provide many ex-cellent experiences of solidarity through crises and vic-tories. As examples can be mentioned: working out phil-osophical and theological problems; a difficult community project such as the continued and successful support of a mission; a common experience of joy such as might be expected at ordinations and professions; the death of a member of the community; in short, any event which deeply affects the community. This solidarity in experience is not limited to events. What may be more important is the common experience of the presence of great persons. Just as the Israelite community was somehow bound up in the persons of Moses, Josue, and Aaron, and just as the Church is bound up in the persons of Christ, the Apostles, and the Virgin Mary, so the religious community is bound up in the per-sons of its superiors and leading figures. The superior must be a deep, spiritually mature person who is in personal contact with his community so that the members of the community actually have a chance to experience him and feel a solidarity in this experience. As fdr the other leading figures in the community, the more deep personalities God has given to a community, so much richer will that community life be as the solidarity in this experience broadens the horizons of the com-munlty. It is a corruption of a precious gift for a com-munity to consider its outstanding members as divisive forces or to make them feel like isolated individualists. Sharing the experience of encounter with a great man is one of the strongest bonds of unity there is between man and man. We have discussed some factors in the formation of the community We which becomes the Thou whom God addresses in his covenant dialogue. There is one other element of covenant that should be mentioned, and it is the sharing of destiny. God becomes involved in the community's destiny and the community is caught up into God's great mystery of salvation, the secret hidden from the ages and revealed fully in his Son, the movement of salvation history (Col 1:26-27). There is a movement toward fulfillment, toward Pleroma. Christ has already been established as the Head of new order in heaven, but his Body is still undergoing construction upon earth. The completion of Christ's Body is being realized little by little. It is a steady growth until the full measure of the perfect Man is attained. This fullness, Pleroma, means that in Christ harmony has been established among all things, that the universe is "filled b~ the creative presence of God."42 When this day shall arrive, the Church will contain Christ in his fullness. The Church will reach the stature of the perfect man (Eph 1:23), The movement .of salvation history, however, is not inevitable. God is faithful and will accomplish His pur-pose, but His people do not always respond with like fidelity, and He will not use force. If the Day of the Lord is to come, it is the Christian community, we, who must hasten it (2 Pet 3:12), we who must move ahead; and we are free to contribute to this forward movement or to hold it it check. If we should choose the latter, we would become like the Thessalonians who sat around and waited for the Parousia and who were upbraided for their pre-sumption (2 Th). The religious community ought to be an advance guard unit in this forward march, for it is by definition a place of perfection and fulfillment. This again points up the necessity for the proclamation of the Word of God in the community. The history of salvation is contained in the Scriptures. God's plan is there, and only those who are familiar with its patterns are capable of reliable frontier work on the boundaries of sacred history. Ful-fillment does not mean reckless lunging out in any direc-tion. Yet neither i~ it all mapped out in detail. Here the living tradition of the Scriptures assumes its rightful im-portance. The leaders of the community must be men who walk in the way of the Lord and meditate on His law. If we may say so, they must have a scriptural instinct, a Pierre Benoit, O.P., "Corps, t~te et pl~r6me darts les Rpitres de lacaptivit~," Revue Biblique, v. 63 (1956), pp. 5-44. ÷ ÷ ÷ Community VOLUME 21, 1962 .331 ÷ Aloysius OM.Se.hCr., REVIEW FOR RELIGIOUS a feel for the way God does things, and a contact with the currents of life in the Church. They must be attentive to the voice of higher authority and at the same time be aware of the prophetic movements within their own com-munity. They literally have to know which way the Wind --the Holy Spirit--is blowing. Community in Worship At this point lines of thought begin to converge: the Word of God, community, covenant, sacred history; and their point of convergence is worship. We may say that the community called into being by the Word of God in the context of sacred history through the intimacy of the covenant is primarily a worshiping community. What happens in Christian sacramental rituals? The Word of God, spoken once definitively in Jesus Christ, is spoken now in the Church community which is the Body of Christ, the real, glorified soma tou Christou, which is building up to completion. Ritual makes possible.through its pneumatic bodiliness, its symbolic or sacramental na-ture, the entrance by the commUnity here and now into the great sacramental moment, the primordial time, Christ's great Resurrection Passover, which stands at a particular moment of history yet transcends it, catches up within itself the vitality of all history, its direction and its completion. Here the Christian community whose task it is to move sacred history ahead, to build up the Body of Christ, is in contact with the vital source of the upward thrust of sacred history: the leap of the crucified Jesus up into the life of the Christos-pneuma. Covenant intimacy with God becomes possible in ritual: the I-Thou rela-tionship between the Father and the community comes into being in the spoken word and the meal ritual (or other symbolic act), in both of which, taken together, the risen Christ in whom we meet the Father is present through the working of the Spirit. By hearing the ef-fective Word together and eating the sacred meal to-gether (or doing the ritual action of the other sacraments), the members of the community pass together through the greatest of all experiences: the Passover of Christ, the primordial passage of non-being into being, of what is away from God to what is in God, of what is dead: sarx, to what is alive: pneuma. 1. Mass. In this context, the Mass, as the supreme Passover ritual, becomes for the Church and the religious community the supreme moment of covenant communion with the Father and with one another. The place of meet-ing with God is the place of.assembly and formation of the people of God. The people of God were formed to the Qehal Yahweh by communication with God himself. The community entered a covenant with God, and the effec- tive token of this covenant was the paschal meal. This reaches its fulfillment in the Eucharist where we become one people of God by sitting at table with God. For the community, the Mass is not just one of the de-votional exercises of the day, nor merely one of the "means" used by a group 0f3ndividuals for accumulating personal merits. It is first of all a gathering, an assembly of Christians, those who are of Christ. Secondly, it is not an hour of community meditation, but an hour of com-munity action, an event, a celebration. The act of cele-bration is important, for the event is Christ's event (here we have the true meaning of ex opere operato), and the community enters into the mystery of Christ by their ritual transposition of the action of Christ. The event is the Resurrection Passover of Christ which He Himself rit-ually transposed in the sacramental moment of the Last Supper and ordered to be clone in commemoration of Him. Let us examine these two interrelat'ed realities: com-munity and event. The worshiping community is not a priori, not an automatically given thing with which to work out the problem of celebrating Mass. Nor can the community be improvised haphazardly. It must be .built up by active and intelligent effort; it demand~ active con-cern and reverence for the laws of human acting. In fact, if the sacramental reality is to be accomplished, if com-munity is to be created on the supernatural level, the sacramental signs must be authentic. As St. Thomas has told us: the sacraments signify what they cause and cause only insofar as they signify,aa This highlights the necessity for catechesis: instruction, explanation, acclimatization--initiation into the reality of the community and the event. Catechesis is a psy-chological necessity because words and actions must be significant. The Bible and the ritual must be understood by the community. Cathechesis is accomplished both by systematic instruc-tion and by the actual celebration authentically done. We have already spoken of some things that can be done out-side the celebration regarding the catechesis of the Bible. A suggestion or two concerning the cathechesis of the ritual outside the celebration may slip into what fol-lows by an occasional convenient parenthesis, but what we are primarily interested in here is .the ca-thechesis that occurs within the celebration of Mass itself. No matter how much formal instruction we have about the Mass, we can come to learn the Mass only by doing the Mass. Actions must be learned from within, by doing. No matter how many books we read about how Summa Theologiae, 3, q. 62, a. 1, ad I. + + + ommunit~ Exercises VOLUME 21, 1962 ÷ ÷ ÷ Aloysius Meh¢, O.S.C. REVIEW FOR RELIGIOUS ,334 to study or how to play tennis, we will never really have learned these activities until we have entered into them. Catechesis must adapt the celebration of the Mass to the psychological climate of the assembly. This, of course, must be done within the limit of the laws of the Church. We do not, for instafice, simply "adapt" our celebration into the vernacular, despite the fact that this might be an excellent cathechetical move, one to be hoped, prayed and worked for through legitimate channels. But there is much to be done within the limits of the present rubrical framework. Let us begin with the community itseff. We can talk the idea of community to people until the Parousia, and it will not create community. A Christian community has to be built up by the celebration of Mass itself. The daily conventual Mass is a summons to enter deeply into com-munity. The community must experience community. Community is indeed where community happens. In the primitive Church there were at first no Catholic schools to teach the idea of community. Community was built up through worship, a worship that took into account the concrete conditions of the lives of the faithful. One of these basic concrete conditions is the bodiliness of men. Body is intrinsic to human personality. Man not only has a body, but also is a body. As we have already seen, man is a spirit incarnate in a body which is its epiphany, its revelation, its sign. And to come to the point here, it is through his body that man is part of the community of the race of Adam 'and through his body that he enters into conscious contact with the community. It is the role of good catechesis to create a sensible at-mosphere of community. It is especially when brethren gather around the altar that they ought to get that ecce quara bonum feeling. What can be done toward this? First of all, there have to be people there. And they ought to be there for the Mass. If I sit down to eat a meal with someone and he insists on reading the paper, I do not feel that he is really with me. Likewise, if the man next to me at Mass is "getting his meditation in" or "getting through his Office," the sense of community i~ being broken down. This does not mean that everyone at Mass has to be doing the same thing, for there are many liturgies or works to be done at the one great liturgy: the celebrant, the choir, the schola, the altar ministers, the organist, the choir director--all have their own work to contribute to th~ whole. But there must be that sense of the whole to which all are contributing. All present must feel that "we came here to do the Mass." The importance of this, I think, is felt instinctively even by those who close themselves up in a meditation book at Mass: they stand, sit, and kneel with the community. This at least is better than nothing, but it is for from the ideal. Akin to this is the practice of having "a Mass going on" in church when the community has come there to do something else. One picks up the habit of not becoming distracted by the Mass. Not only does this dull ofie's abil-ity to participate at other times when he is supposed to, but such a psychologically unsound practice of not doing what you are doing, on the basic religious level, has a disintegrating effect on the total personality and shows up in other activities. The desire to "get in an extra Mass" may proceed from sincere devotion, but it some-what misses the point. Whenever the Mass is used as a background or as something that is secondary, its signifi-cance (which is of prime importance in the sacramental realm) is greatly lessened (I do not say completely ab-sent); this lessening of significance breaks down the au-then. ticity of the ritual, hence its effectiveness. But in the Mass-and-something-else situation, it is not only the Mass that suffers. When two community exercises which de-mand full attention are combined, neither is able to have any depth. The sense of community at Mass is also built up by the alertness and freshness of the presence of the participants. This means that those who plan to attend Mass in the morning ought io feel it their responsibility to get enough sleep the night before to enable them to be attentive to one another and to the sacred actions. It also means that Mass should not be scheduled to be done after a marathon of spiritual exercises has just about exhausted the normal capabilities of a man to do the intensive work which good praying demands. Another important contribution to the sense of com-munity is the very structure of the church building. People at Mass ought to be able to see the altar and to see each other. They must be able to feel close to one another and not to feel oppressed by one another. Their place in church ought to be related to their role at the Mass. They ought to be able to feel together in the pres-ence of God. These problems have to be worked out on the architectural level by those competent in the field. The furnishings of a church must be such as not to distract from the main purpose of the building. The com-munity ought not to be pulled in all directions by a penny arcade of devotional concession stands. This does not mean elimination of statues from the church, but it does mean an integration of all furnishings into the main-stream of attention. This must be done by the planning of skillful designers, not by a mere process of accumula-tion. ÷ ÷ ommunlty Exercises VOLUME 21, 1962 335 4. ÷ 4. Aloy~ius Mehr, 0.$.C. REVIEW FOR RELIGIOUS 336 The celebrant, too, has his role to play in creating a sense of community. He must realize his role as the leader of the community, as one who acts in their name, and must by his very actions sweep up the community .into participation with him. Hemust understandthat not all parts of thd Mass are equally important, and he must learn how to emphasize the important parts with the proper gestures and tone of voice, and not to monopolize the attention of the community when what he is doing is not the main thing going on, especially when the choir is singing. His gestures must be authentic. When he greets the people, there should be contact, and he should wait for their response. When he proclaims the Word of God, he should do so loudly, clearly, and expressively. During the great presidential, prayer, the anaphora, from the pre-face to the doxology, he should invite the silent attention of the community to what he is doing by his own sense of presence, by his poise and serenity. His whole bodily attitude must be expressive of praise and thanksgiving, His priestly vestments ought to mark him as a man of dis-tinction. In short, he must look and sound like a leader, and to do this he has to feel like one. He is not to be esoteric or insert idiosyncracies into the celebration, yet his action must be personal action flowing expressively from his total personality which on the deepest level is priestly. Finally, the two .very important factors in building up the sense of community are music and movement. People experience real togetherness by mutual singing and mu-tual movement. Every conventual Mass should be a com-munity sing. But again this does not mean that everyone has to sing everything. Some of the prescribed chants are too difficult to be enjoyable for those who are not trained to sing them. The obvious answer is to let the trained schola sing those parts, while the rest of the community listens attentively--at that moment their liturgy is med-itative listening together. Beyond this, there is need for the composition of good music which is singable by the real communities that actuall~ exist. °The ability to sing must be built up, but we have to start where people are and help them experience their own way into better things. The most familiar mutual movements at Mass are the changes of posture: standing, sitting, kneeling, and bow-ing. These movements ought to be expressive and forma-tive of community. This means that all should rise, bow, and so forth, together because community actions are not fully authentic unless every member makes his contribn-tion to the communal movement. These movements, as well as all the ceremonies during any liturgical function, should be expressive of two things: first, the gravity of what is being done, and secondly, the anirna una et cor unum of the community. Beyond the familiar change~ of posture, there are three great movements of the .people of God at Mass--the En-trance Procession, the Offertory Procession, and the Com-munion Procession~during which the community is sing-ing together. There are practical difficulties in restoring the movement features of the first two processions which have been reduced to the singing of the Introit and Of-fertory Antiphons. The difficulties are not insurmount-able, but they are more formidable than the difficulty it would entail to reintroduce the singing feature of the Commun, ion Procession. There are few experiences of community which can match walking in a group of your confreres in joyful song on the way to and fron~ the table of the Lord where you share the .one Bread. Let Us now make a few observations about the cat-echesis of the Mass as an event. The Mass is not an ordi-nary dialogue, nor an ordinary meal. It is a festive speak-ing of God and a festive eating with God. It involves a longing for happiness and salvation, for every feast" has the atmosphere of expectation and liberation from rou-tine. This is the eschatological dimension of the Mass. The early Christian found it easier to feel the festivity of the Mass because he found it easier to see the Mass as a cel-ebration of the coming of the risen Lord, a pledge of His final coming. For the early Christian Christ was present in the Church, especially in the actual liturgical assembly gathered together in His name: as the community cam~ together, Christ came among them. When those who love come together the tone is one of festivity. The Mass must, then, become a real celebration, as its interpenetrating rhythm of dialogue and meal indicate it is meant to be. At a celebration people talk and sing and move around. There is real, free communication. Mass is a dialogue between God and His people through the mediatorship of the priest. The priest talks to God in the name of the people and to the people in the name of God. When people really come together in a festival setting to talk with one another, they bring their interests, their work, their experiences, and their whole personality which transcends these experiences. Here one can see the role that community recreation and community meals can play as a catechesis of the proper celebration of Mass. It is not stretching a point to see community recreation as the extension and fruit of the festive dialogue of the Mass; in itself it has something of the nature of a ritual and might indeed be considered a sacramental for community. Play is sacred. When the Bible says the people rose up ÷ ÷ + Community Exercises VOLUME 21o 1962 337 ÷ ÷ Aloysius Mehr, O.~.C. REVIEW FOR RELIGIOUS 338 to play while Moses was conversing with God on Mount Sinai, it speaks condemningly of the event, including its sexual misbehavior, precisely because it was an act of false worship (Ex 32:1-6). Later in Israelite history we know that David leapt and danced before the Ark of the Covenant (2 S 6:14). Play is an expression of joy and freedom--like the Sabbath day of rest. The idea of worship and the free-dom from the drudgery of work belong together. The need to break routine is rooted in man's desire for the freedom of salvation. Play is free dialogue, whether it be in the form of relaxed conversation, or a contest in which make-believe competition is manufactured, or the sharing of some unroutinized activity just "for the fun of it." Play keeps a man from b~ecoming a slave to his work; it keeps him from confining himself to the world of I-It. We take a game seriously to a point. We must take it that far, for playing is literally "making fun" of work. The religious significance of this is deep. One can take his life's work seriously only to a point; from there he must "make fun" of it in the sight of God and man as David made fun before the Ark and the people. Other-wise he will become proud and self-sufficient. The world of I-It is not to be despised, but it must lead up to the world of I-Thou, of dialogue between man and man and between man and God. Community recreation ought to be fun, but it must never be dissipation or aesthetically squalid, or the whole meaning of it is destroyed. It is the bringing of the real necessity of one's work to the level of free personal dialogue with God and man. A person-alized celebration of community recreation is a great help to a personalized celebration of Mass. The festivities of" the Mass reach their climax in the meal celebration. Food and drink are an essential part of a celebration. The Mass is a holy eating together, a sacred banquet in which we are filled with the bread of life and drink of the cup of gladness. The symbolism of wine especially provides the atmosphere of festivity. The feeling tone of the Mass is that of a celebration of people who are spiritually well fed and well drunk, who feel the spiritual fullness from the rich bread and the spiritual freedom from the intoxicating wine. Here we might note that the regular community meals can be a real catechesis of the Mass, since they are in fact a sacramental extension of the meal aspect of the Mass through the ritual prayers surrounding them. Human eating is of its nature a sacred and communal act. It is not a mere refueling for another round of work. God is present at every meal in his gifts of food and drink and in the fellowship around the table. The prayers before and after meals set the tone of the meal. They are mos~tly i, excerpts from the Psalms, breathing the spirit of the anawim, the spirit of joy, thanksgiving, appreciation, de-pendence on God, praise, awareness of God's presence, simplicity. The meals themselves should reflect all this. The food should be simple fare, b,ut good. It ought, t.o be eaten in an atmosphere of calm enjoyment, not of frantic dumping from platter to plate to palate. There ought to be a real spirit of fellowship at the table. But besides fellowship at table, we should also be aware of how community meals tie in with the Mass. Father Godfrey Van Lit, O.S.C., describes the intimate relation-ship between the refectory and the ~ chapel, community meals and the Mass.4. The Christian dining room table is a symbol of the Eucharistic table, the altar, and hence the refectory used to be decorated with a large, artistic painting of the Last Supper. As we have silence of place in the chapel, so we also observe silence of place in the refectory, And as in the community Mass the leader pro-claims to us the Good News, so also during our commu-nity meals a lector acquaints us with the consequences of the Gospel narrative. Both at Mass and at table, we are reminded that "not by bread alone does man live, but by every word that comes forth from. the mouth of God" (Mr 4:4). Both the Mass and the community meals ought to par-take of the spirit of the Passover and Chaburah meals of the Old Testament. The pervading tone here is that of a family meal. The community superior presides in the place of honor at the table as the father of the family who provides the good gifts. In so doing he is the epiphany of our heavenly Father who provides us with all good things, and the assurance of His presence among us. "He who has seen me has seen the Father" (Jn 14:9). The hebclomadarius who leads the community both at Mass and at the meal prayers must be seen as the delegate of the father of the community, just as every priest stands at the altar as the delegate of the bishop. So simple a thing as the custom of not starting the prayers until the superior "knocks of[" in chapel or rings the bell in the refectory helps to keep this family awareness. At the com-munity table one ought not to feel that he is just one nameless stop along the long line of the gravy train, but that he is among the little group of his brothers with whom he is at home. We are one "b~cause the bread is one" (1 Cor 10:17). The event aspect of the Mass also demands that the ritual transposition of the sacramental moment should be ~ Lucerna Splendens super Candelabrum Sanctum, Id Est, Solida ac Dilucida Explanatio Constitutionum Sairi ac Canoni¢i Ordinis Fratium Sanctae Crucis (Coloniae Agrippinae: apud Antonii Boet-zeri Heredes, 1632), pp. 45-58; 87. ÷ ÷ ÷ ECxo~mrmcisuensity VOLUME 21, transparent; the celebration must be a revelation of the event itself. The main event is the Easter Passover, but there are other sacramental moments in sacred history which unfold in the course of the Church year as incip-ient or concluding stages of the Passover, from the In-carnation to the Mission of the Spirit. The sacramental moments are themselves revelations, openings into the Passover mystery, which pervades the whole Church in her sacramental ritual. A final note on the Mass concerns the apostolate. Cult is formative of missionaries. Worship is the school of the very Christian experience which the apostle seeks to com-municate to others. Here we must remember that there is no. effective activity without sanctity; there is no sanc-tity which does not radiate in the Church; there is no grace which does not come from the Head, and there is none which does not flow from the member back over the entire Body.~ + + lloysim Mehr, O.S.C. REVIEW FOR RELIGIOUS 34O A religious who neglects his personal sanctity in order to intensify his activity, paralyzes it. The gift of the Spirit is the sacramental basis for com-munity in work. When a man works to bring forth the fruits of the earth as a Christian, he brings these temporal things into the sphere of the Spirit by doing the very best job he can to make his farming or his teaching, and so forth, as perfect as possible within the total context of human life, of community. He is working with the crea-tive force of the Spirit who hovered over the waters and brought order, harmony, and completion out of chao:; and who is now at work in the community. He brings; creation into his Passover experience. He is using the totality of his mind and energies and spirit, which totality exists only within the community, 'to bring creatures to perfection, to fill up the glory ofGod which will come in its fullness at the Parousia. 2. Penance. We are not accustomed to thinking of the sacrament of penance in terms of the community, and in this we have missed much of its meaning. The weekly confession of devotion can easily become for religious a routinized ticking off of peccadillos which one "gets rid' of" by inserting his penitential coins in the laundromat at the back of Church. The sacrament of penance is a re-penetration of our ex-istence into Christ's healing death and Resurrection. Re-penetration implies that something preceded. Through baptism man is ontologically structured into the commu-nity of the holy--holy persons and holy things which they share. Sin 'is something abnormal for man in Christ Jesus '~Jules Lebreton, S.J., The Spiritual Teaching o! the New Testament (Westminster: Newman, 1960), p. 375. (Rom 6:2). By sin man withdraws from the Body of Christ and sides with the world. The sacrament of penance is reconciliation with the Church. It is the Church that listens to his confession, prays for him, and gives him absolution. Here we see the Body of Christ, wounded by'sih, festoring itself t~0 health. For us, a return to God is always, first of all, a return to the Church. Forgiveness is not so much something which the Church brings us, but rather a belonging to the Church outside of which there is no salvation. The importance of the local Church community must be emphasized here. When a sinner is forgiven, he is for-given through the forgiveness of the local community. This was more evident in the earlier forms of the sacra-ment of penance when the sinner was received publicly back into the assembly. He was assured of God's forgive-ness by the concrete forgiving spirit manifested to' him by the community. The power to absolve is vested in those with hierarchical authority, but they absolve in the name of the community of the faithful; hence the?e is a more fruitful and creative spiritual power at work in the con-fessional of a community'where there is a strong spiri't of mutual forbearancb and forgiveness, where the '~'as we forgive those who trespass against us" is prayed with awareness and sincerity, where the offensive person is ac-cepted in patience, understanding, and ultimate trust in what in him lies beyond his offences: his Christian per-sonality. The sacrament of penance can also be made more fruit-ful if the sacramentals of penance in the community life are appreciated. Two important ones. come to mind: Compline confession of sins and the chapter of faults. Let it be remembered that by the institution of the Church these rites are sacramentals, and if approached in a spirit of contrition they accomplish forgiveness of sin. The Compline confession of sin is the best catechesis for the sacrament of penance for it clearly embodies .its essential elements: contrition, confession of sin in the community and to the community, including the whole community of saints in heaven as well as those present; absolution is given by the presiding priest; and everybody prays together for the effectiveness of the forgiveness. The chapter of faults is also well constructed to pro-mote the communal atmosphere of penance, but it needs to be approached in a genuine spirit of sorrow. The pub-lic confession of our faults in the presence of the com-munity helps to make us realize that by our transgres-sions, by our indifference, lack of interest, fulfillment of purely personal inclinations, and non-participation in the community as such, we cut ourselves off, in fact we deny, the ontological status or nature of our very calling. ÷ ÷ ÷ F~oxmermcisuens ity 4. .4. Aloysius Mehr, REVIEW FOR RELIGIOUS Worse yet, we hold back the community, we retard its growth. This seems to be the point of the chapter of faults: we confess that we have not been completely faith-ful to the ideals to which we vowed creative fidelity. 3. Holy Orders. In clerical religious communities, the whole idea of community life is intimately bound up in the sacrament of holy orders. Some observations on the place of the priesthood in the Church are necessary to clear the ground. It has often been said recently that the Church is not the clergy, despite the impression that has long been given to the contrary. The community is the first inten-tion. The priesthood exists for and in and fromthe com-munity through the apostolic succession. The priesthood is a charism, a mode of being in the Church, for the com-munity, not for itself. It expresses and makes possible and matures the general priesthood of the faithful in its three-fold dimension of worship, kingship, and prophethood. These are the Messianic goods, and they have been placed within the community in the gift of the Holy Spirit. In this context the Church itself is the Ur-Sat~rament con-taining the fullness of the Spirit, which is worked out through many diverse gifts. The priesthood is a charism for the building up of the Church (Eph 4:11-14). Ordination is the,gift of the Holy Spirit by the laying on of hands in the Church for the community. The priest is filled personally by the Holy Spirit to be his minister. No man takes the office to him-self-- or for himself. The fullness of the priesthood is only in the bishop. He is the sign of the full presence of Christ on earth, the organ of unity within the local Church community. He is one with Christ and one with his people. His faith is the norm for the faith of his flock. St. Cyprian defines the . Church as the people united to its priest, the flock stick-ing with its shepherd. The 'bishop is the nucleus of the community because he is the link with Christ through the imposition of hands through which the continuum of the soma tou Christou is maintained. The presbyterate is only a share in the bishop's priest-hood, a subsidiary priesthood under the bishop. As the ordination rite explicitly states, the presbyter is a "sec-ond- rate" priest: secundi meriti. In this light, every priest is a diocesan priest, and, exempt or not, when he works as a priest in a diocese, he works there as the helper of the bishop. By his ordination he is ontologically struc-tured for this work. He is called from the depths of his being to be a helper to the bishop of the diocese in which he lives. Here one can see what a deordination it is for religious priests not to be on good terms with the local ordinary. These good relations should also exist with the rest of the local clergy since the presbyterate is not merely an in-dividualistic but a collegiate institution. The architecture of early churches and the episcopal liturgy indicate this by placing the corona presbyterorum on the bema round the bishop. We still put the clergy together in the sanc-tuary. When a presbyter is ordained he joins the ordo foresbyterovum. This is eloquently obvious in the ordina-tion rite when the "college of presbyters" encircles the ordinands and joins the bishop in the imposition of hands. Priestly fellowship is rooted in the sacramental re-ality, and this sacramental reality is also what makes com-munity life a natural thing for priests. The unity in an order of canons draws its essential vitality from the sacra-ment of holy orders. In this context, the naturally prominent position of the Divine Office and liturgical exercises in many of the cler-ica. I religious communities becomes evident. The Divine Office is, as defined by Pope Pius XII, ~he perennial prayer of the Church, offered to God in the name and on behalf of all Christians, by those who have been deputed for this. It is the hymn of the Divine Word who has united to Him-self the entire human race, and the hymn which He sings is the hymn of praise which is sung in heaven continu-ously. St. Augustine is correct in saying that in the Divine Office "Christ prays for us. as our Priest; he prays in us as our Head; we pray to him as our God . We recognize Our voice in him and his voice in us.''4~ It is the Church praying. But we should go one step further. When a community of canons regular is called into existence by the Holy Spirit and officially approved by the Church, it is by its very nature entrusted with the solemn and communal celebration of the sacred liturgy, especially the Divine Office and the conventual Mass. If any religious body has the right to say that the liturgical life is its ideal, it is the canons regular.47 They above all should lead the way in the liturgical revival of Christian life. The proper chanting of the Divine Office in common is formative of community. But, in order to be formative of community, it presupposes first of all that the community understands the dignity of the Church's prayer, secondly, that the choir members are able to read the text of the prayer intelligently, and, finally, that they adopt as their own the sentiments expressed in these prayers. ,e Mediator Dei, nn. 142-144. ,TDom Germain Morin, O.S.B., The Ideal o] the Monastic Life Found in the Apostolic Age (Westminster: Newman, 1950), p. 105: "If any Order has the right to boast of this it is the Canons Regular, rather than ourselves." See also the article "Canons Regular and the Breviary" by Roger Capel, Orate Frates, v. 23 (1948-49), pp. 246-251. ÷ ÷ + ECxoemrdmsuesnity VOLUME 21. 1962 343 ÷ ÷ ÷ Aloysius Mehr, O$.C. REVIEW FOR RELIGIOUS It is not merely a question of recitatk;n or of singing which, however perfect according to the norms of music and sacred rites, onl)t reaches the ear, but it is especially a question of the ascent ot the mind and heart to God' so that, united with Christ, we may completely dedicate ourselves and all our ac-tions to him.'s Whenever the Divine Office is chanted "worthily, with attention and devotion," it is prayer in the fullest sense of the term, and every genuine prayer cements together the members of a community. "Our deepest contacts with one another can be made only through God.''49 It is only in the depths of prayer that, in the fullest sense of the term, deep calls out to deep, and the soul gives itself to God. In this sense, every genuine prayer is a renewal of religious profession, the leaving of all things and following He-who- is. If the religious community is to blossom forth into a true community of worship and love, it must be able, at all times, to call upon this interior gift to God.5° The central portion of the Divine Office is the Psalter: the Word of God. The best way for men to pray together is to speak with God in God's own words, for the Word of God is formative and expressive of the community. The common chanting of the Psalter is, by and large, a meditar tive re-experiencing together of the great events of sacred history--again a community-forming factor.5x The Psalter is redolent with man's proper responses to God and his works: the spirit of the anawira, the poor in spirit, God's lowly ones through whom sacred history is accomplished. By a continual singing of these prayers day after day for many .years, these attitudes of heart sink into those who give themselves to this prayer with their minds and hearts and bodies. Through the ritual action, the attitudes and events are effectively experienced by the total personality in community; by all the rules of psychology such prayer is extremely capable of transforming one's life as an aLt-thentic individual in the community. A final note on the Divine Office concerns the non-choir members and every other member of the community who has been assigned work incompatible with regular attend-ance at choir. Here it is important to remember that the choir is a community obligation'. In a living community there are many members "just as in one body we have many members, yet all the members have not the same function" (Rom 12:4). Some are sent out as missionaries, others do the cooking, others are engaged in social work--- ~s Mediator Dei, n. 145. ~9 R. W. Gleason, S.J., To Live is Christ (New York: Sheed anti Ward, 1961), p. 11. ~ T. de Ruiter, O.F.M., Her Mysterie van de Kloostergemeenschap (Mechelen: St. Franciskusdrukkerij, 1958), p. 131. ~ Mediator Dei, n. 148. each according to the grace that has been given to him (Rom 12:6). And then there are also those who are not excused and who have the responsibility to be in choir. In each case it is the community at work or at prayer. Whether we are in the choir or legitimately excused, we are all working together in the name of the omhaunity, fulfilling our role in the completion of the cosmic task. 4. Extreme Unction. The communal dimension of ex-treme unction must be viewed from the Christian stand-point on death. The creation of Adam in flesh is the man-ifestation of the mystery of contingency which attends the existence of all things outside of God. Only God is in Himself and by Himself. All other beings tend to fuller being, which implies nonbeing. Death is the natural con-sequence of man's fleshy nature. Since the human race is a community in flesh it is also a community in death. Adam, however, did not accept his contingency. He failed to project beyond the dissolution of flesh to fuller life. He revolted against being the creature who dies, and death became a punishment for this sin. since the human race is a community in sin, it is a community in the pun-ishment of death (Rom 5:12). Christ, the New Adam, humbled himself: took on con-tingency. He submitted, as the suffering Servant, to be the creature who dies, and death became a redemption, a passage into the eternal life for which Adam revolted in vain (Rom 5:15-19; 1 Cot 15:21). Since the Church is a community in redemption, it is a community in triumph over death. Through the Church's sacraments of death and disso-lution, Viaticum and extreme unction, all human suffer-ing. and death is taken into the redemptive sufferings of Christ. The falling apart involved in suffering and death becomes the creative mustering of forces for the upward thrust to a higher level of life. The death of the Christian is his final experience of the Passover of Christ. Without Christ, death is complete loneliness. One leaves the community of his loved ones to go alone into nothing-ness. Christian death conquers this ultimate loneliness. The highpoint of the ritual for the dying is the admin-istration of Holy Viaticum. The Christian does not go alone into death: the Lord comes to take his faithful serv-ant up into his triumphant Passover. The Lord is able to come in Viaticum because the community has celebrated the Eucharistic Passover. Much of the loneliness of death comes from the effect of sin, by which man cuts himself off from the community. In the prayers and anointing for sickness unto death, the healing Lord approaches in the person of the priest to cure the wounds of severance from the community, to re-store the peace of mind that can come only from c6mplete + + + Community Exercises VOLUME 21, 1962 345 4. 4. 4. Aloysius Mehr, O$.C. REVIEW FOR RELIGIOUS 346 reconciliation with the Church. Again, the priest is acting in the name of the community. The death of a Christian is a deep experience for the community in which it occurs. When at all possible, the religious community should be present at the administra-tion of the last sacraments to the dying members of the community, and they should pa.rticipate in the expressive prayers of the ritual. Such a death is a witness to the reality of the triumph of Christ, a real martyrdom. The joyful and peaceful suffering and death of one with whom we live in intimacy is a striking pledge of the reality of Christ's Resurrection and the certainty of the Parousia. Here we have the reason for a quite joyful celebration of a funeral. What is said of death extends also to the sufferings of illness, disease, and serious injury, as well as of old age. Here there is the same factor of dissolution and contin-gency which is at work in death. Illness and death are times of crisis that naturally draw the community together to struggle against the loneliness which has set into our flesh as a result of sin. The serious sufferings of a member of the community are a community experience and ought to be entered into by the community. This involves a patient care and con-cern for the aged and the sick and keeping the community informed of their condition. It means visiting the sick. It would also be good to make use of the magnificent ritual for the visitation of the sick: let the community gather occasionally in the sick room to join in these moving and consoling prayers led by the superior. In the communal carrying out of this sacramental, the healing Lord will be present, and the patient endurance of suffering in the true Christian spirit will again be a witness to the community of the reality of Christ's presence and the certainty of his coming. Epilogue: The Dynamism of the Sacramental Com-munity There is an inherent tension in the very being of a sac-ramental dispensation or system: the tension, inherent in the nature of a sign, toward the fullness of that reality which is less than fully present in the sign. This underlies the call, covenant, and passover aspect of the sacraments and gives them their "obligatory" dimension, their ex-istential imperative. In Christian life this tension is the cosmic covenant: the Christian community's responsibil-ity for the entire cosmos which needs redemption and building up. This means authentic community work. Religious life is Christian response lived to the full in the working out of salvation history. It is charged with the building up of the Church unto the Pleroma, with the hastening of the day of the coming of the Lord (Ac 3:20; 2 Pt 3:11-12

AbstractProspective educators who completed a course about social work with disabilities were participants in a study that investigated whether attitudes toward individuals with mental retardation (MR) would be enhanced by the information provided in the course. The quasi‐experimental design of the study involved a control group together with a pretest and a posttest, and several demographic and experiential variables. The study used a version of the Mental Retardation Attitude Inventory‐Revised that Kandari and Salih (in press) adapted for the Kuwaiti culture. Results revealed that the course did not influence students' attitudes toward individuals with MR. The authors discussed the findings in relation to determining the changes needed in the course's curriculum and evaluating the information provided for prospective educators in order for them to support the integration of individuals with MR into mainstream society.Throughout history, society's attitude towards individuals with Mental Retardation (MR) has been predominantly negative. Society has created an 'out‐group' of people who may be seen as less than human because they are disadvantaged in terms of some abilities and characteristics such as intelligence, self‐consciousness, and the ability to have human relationship that the majority of its citizens possess. The history of segregation of individuals with MR has reinforced this notion by adopting the term 'handicap' or 'disability,' which signifies the presence of an inherent difference between them and other people. Such segregation can negate the fact that one is a human being; depriving him\her of enjoying the benefits afforded to those without disabilities (Philip, 1992).Smith (1981) provides an example of the danger of society's beliefs about individuals with MR as being less than human. He brings to attention that fetuses with Downs syndrome are usually aborted because, when they are born, they would not meet certain minimum requirements for being human. They would be severely mentally retarded and uneducable, and would thus be a burden on their families and society. The danger of such beliefs is that individuals with MR may begin to internalize these inaccurate assumptions and thus tend to fulfill the society's expectations (Phillip, 1992).Over the last few decades, a strong movement in special education and related human services fields toward 'normalization' has given people with MR more opportunities to participate in various activities with people without disabilities. Changes in the provision of services to persons with disabilities have focused on increased inclusion in educational, employment, and social arenas (Antonak & Livneh, 1988). However, barriers, including the attitudes of educators, employers, co‐workers, and others, still stand between persons with MR and full inclusion (Geskie & Salesk, 1988).In Kuwait, the law of the disabled (13\96) assures the right of persons with disabilities to be included in different settings (e.g., schools, workplace, social activities, and wider community). Although Kuwaiti government has shown growing interest in the integration of individuals with MR, the chances of these individuals to integrate into mainstream society would depend on the attitudes of others (e.g. students, prospective educators, teachers, co‐workers, social workers, professionals) toward them. These attitudes, as found in many Western studies (e.g. Antonak & Harth, 1994; Gordon, Tantillo, Feldman & Perrone, 2004) are for the most part negative, which may contribute to negative outcomes on the part of individuals with MR (Byon, 2000, Special Olympics, 2003). For example, Parent, Hill and Wehman (1989) found that non‐disabled co‐workers focused on the disabled personal characteristics rather than specific job competencies. The impact of these negative attitudes may have significant consequences for both social and vocational lives of persons with MR. Mest (1988) have found that negative attitude leads to self‐isolation of persons with MR. Rusch, Hughes, Johnson and Minch (1991) found that stigma negatively affected social relationships between workers with MR and their peers without MR.As literature has shown, the provision of educational and social opportunities for individuals with disabilities can be legislated, but acceptance from other people cannot be ensured. Experts agree that complete integration and acceptance of individuals with disabilities might happen following long‐term changes in attitudes (Beattie, Anderson & Antonak, 1997). According to Langer's (1989) theory of 'mindfulness', changing people's attitude depends on providing enough information relevant to the problem of interest. People change their understanding of concepts based on their becoming mindful of them. Taba (1966) suggests that concepts' formation involves three stages: (1) Identifying information relevant to a problem, (2) grouping information on the basis of some similarity, and (3) developing categories and labels for the groups (Taba, 1966). With regard to MR, people might change their attitudes if they are encouraged to identify the construct of MR and then group subsequent information with enough details to form groups of categories without simply stereotyping. This is because people usually stereotype others and judge them without enough information and reflection (Langer, 1989).Thus, only continued mindfulness toward individuals with MR can eliminate stereotypical thinking and lead to their acceptance as fellow human beings in various settings. Gordon, Feldman, Tantillo, and Perrone (2004) suggested that greater awareness of disability issues results in improving social attitudes about disabilities and helps in removing attitudinal barriers. Henry, Keys, Balcazar, and Jopp (1996) also found evidence that training in inclusion philosophy increases awareness associated with positive inclusion's attitudes among staff members who work in mental disability settings, when compared to general population.There is some evidence showing that as they gain more information about individuals with MR and their conditions, their attitudes become more positive (Lawrence, Glidden & M‐Jobe, 2006; Sadek & Sadek, 2000). Conaster and Block (2001) found that instructors who taught aquatics classes to students with disabilities felt able to handle their academic coursework and experiences during the academic year. Teachers who felt competent had also more favorable beliefs and positive attitudes toward individuals with disabilities. In a related finding, Irish physical educators showed significant positive attitudes related to their previous experiences in teaching students with mild‐moderate MR (Meegan & Macphail, 2006). Folsom‐Meek and Rizzo (2002) claimed that educational preparation helps to enhance attitudes toward working with individuals with disabilities. Castoria (1986) found that understanding of the intent and concept of mainstreaming, and adequate‐to‐good training emerged as positive factors that influenced elementary and junior high school teachers' attitudes toward youngsters with special‐needs.Based on the above arguments, perceptions and attitudes of prospective educators can be enhanced by the provision of appropriate coursework related to disabilities. Otherwise, prospective educators would continue, like many people, to believe that individuals with MR are not capable of dealing with the everyday facets of life (Hunt, 2004). More seriously, educators may feel uncomfortable dealing with students with MR who happen to enroll in their classes. A study of community attitudes in one state of Australia found that up to 86% of respondents reported feeling 'uncomfortable' when interacting with individuals with disabilities (Enhance Management, 1999). Another study (European Commission, 2001) found that 40% of Europeans reported feeling 'uneasy' in the presence of people with disabilities.The coursework would thus help to increase prospective educators' willingness to work with individuals with MR, interact with them, and support their integration into society (Horne, 1985). Lack of interest and negative attitudes on the part of prospective educators may directly influence their abilities to interact with individuals with MR in a disability‐related job (Schlachter & Duckitt, 2002). Hatton, Emerson, Rivers, Mason, Swarbrick and Mason (2001) claimed that lack of interest in MR by staff members (e.g., social workers, counselors) usually discourages them from dealing with individuals with MR, and may result in their leaving the job. Although researchers (e.g. Hatton, Emerson, Rivers, Mason, Swarbrick and Mason, 2001; Larson and Lakin, 1999) found that low salary and high job stress can lead staff members to leave their jobs, Osborne and Williams (1982) indicated that lack of interest in MR was the major reason of leaving the job among social workers.Providing coursework related to disabilities increases prospective educators' awareness of disability. Gaining this awareness, they can identify and counter inequality of opportunities for individuals with MR, inaccessibility of resources, and other environmental influences that add to their powerlessness. Prospective educators usually play an active role in social change and in changing public opinion. The awareness of the disability would help them to change society's response to persons with MR, as it is affected less by public policy and more by the prevailing societal attitudes. Myers, Ager, Kerr, and Myles (1998) suggested that increasing people's awareness of individuals with disabilities would present them as having worth and value as human beings no matter how they may differ from what society considered the "norm".Prospective educators need to become aware of handicapist language, stereotypes, and prejudices that exist in literature so that they might better promote understanding and appreciation of people with disabilities. A course dealing with disabilities would be helpful for educators to encourage understanding by accurately and respectfully portraying well‐adjusted and productive individuals with MR, due to the fact that most literature presents and reinforces prejudicial and stereotypical images of characters with MR (Catlett, Martin, and Craig, 1993; Marsh, 2003).As part of the graduation requirements, Kuwait University requires prospective educators in the Social Work Department to take courses that focus on provision of educational, social and health services to special needs groups, such as the Social Work With Disabilities (SWWD) course which has two broad goals: (a) To increase prospective educators' knowledge of individuals with disabilities, and (b) to improve prospective educators' skills to deal with individuals with disabilities in the jobsites. These goals are accomplished through a combination of presenting information, guest speakers and direct contact with the instructor.Although the course deals with different types of disabilities (learning disabilities, MR, behavior and emotional disorders, and physical disability), the present study focuses on MR and students' attitudes toward them. In a study of Ahmad (2004) in Kuwait, findings showed that 40% of respondents in 15 workplaces related to mental disabilities reported a shortage of Kuwaiti professionals (social workers, counselors, psychologists) who work with the individuals with MR, and 46.7% of them reported lack of volunteers who are in direct contact with those individuals.Most research on attitudes toward MR in educational settings has focused on assessing attitudes of individuals (e.g., Lyons & Hayes, 1993; Corrigan, Green, Lundin, Kubiak, & Penn, 2001), with little attention given to effective strategies to promote positive attitudes toward individuals with MR. The assessment of attitude of prospective educators and whether it is affected by the SWWD course is important for several reasons. First, as educators, we have the opportunity to evaluate the course with regard to an important learning outcome. This evaluation could lead to a deeper analysis of the students' learning needs, and modification of the course's performance objectives, instructional materials, instructional strategies, and assessment strategies (Miller, 1996).Second, knowing whether the course has an effect on changing students' attitude would thus help professionals and social service providers to know whether educators would have the potential to contribute to or hinder the independence of persons with MR (Antonak & Livneh, 1988). Third, as the service model in Kuwait begins to emphasize the role of persons with MR in designing and requesting services that foster independency, the role of prospective educators in this process is likely to be affected by their attitudes as an intervening variable or variable that might indirectly influences behavior (Miller, 1996). Negative attitudes, as an intervening variable, might not directly cause negative behavior toward individuals with MR, but is likely to affect behavior in an indirect way, and hence affect the opportunity for inclusion in the lives of persons with MR. Attitude can motivate behavior in either a dynamic or directive manner (Miller, 1996).The broad question of the present study was: Would teaching the SWWD course improve prospective educators' attitudes toward individuals with MR? The present study investigated this question by assessing the attitudes of prospective educators (experimental group) toward individuals with MR before and after studying the course. The study also assessed the attitudes of another group of students (control group) who were, at the same time, taking another course. The present study anticipated that the attitudes of prospective educators toward individuals with MR would become positively different, as they gain more information about MR during the course of study. We thus hypothesized that taking the SWWD would improve attitude of a prospective educator toward people with MR.