Suchergebnisse

The impact of macroeconomic crises on the investments made by parents in the human capital of their children is a question of considerable policy importance. Analysis of the effects of the profound 1988-92 macroeconomic crisis in Peru on the schooling and employment decisions of school-age children in urban areas finds no effect on attendance rates but a significant decline in the fraction of children who are both employed and attend school. It also finds significantly higher mean educational attainment for children exposed to the crisis than for those who were not. These findings may be related: children who are not employed have more time available and may therefore put more effort into school.

This study reports evidence from an unusual policy intervention- The Reaching Out of School Children (ROSC) project in Bangladesh where school grants and education allowances are offered to attract hard-to-reach children to schools comprised of a single teacher and a classroom. The operating unit cost of these schools is a fraction of that of formal primary schools. Panel data is used to investigate whether ROSC schools are effective in raising enrolment and learning outcomes. The findings suggest that there is a modest impact on school participation: ROSC schools increase enrolment probability between 9 and 18 percent for children in the two age cohorts 6 to 8 and 6 to 10. They perform as well as non-ROSC schools in terms of raising test scores, and even have positive impacts on academically stronger students. There is also strong evidence of positive externalities on non-ROSC schools in program areas. These results point to the effectiveness of a new model of non-formal primary schools that can be replicated in similar settings. This paper consists of following sections: section one gives introduction. The context for the country and the program description is provided in section two, and the data is described in section three. The impacts of the ROSC project on education outcomes as measured by student enrolment and test scores are discussed in section four and other program effects are considered in section five, with the empirical estimation frameworks being respectively detailed in each section. The relative efficiency of ROSC schools versus non-ROSC schools is discussed in section six and section seven gives conclusion.

Issue 12.5 of the Review for Religious, 1953. ; A.M.D.G. Review for Religious SEPTEMBER 15, 1953 Pleasure and Ascetical Life . Joseph P. Fisher intergroup Relations " Wiiliam H. Gremley The Religion Teacher . Sls~er M. Acjneslne Practice of the Holy See ¯ Joseph F. Gallen Discipline . c.A. Herbst Questions and Answers Rural Parish Wo~'kers VOLUME XII NUMBER RI VII:::W FOR RI::LI IOUS VOLUME XlI SEPTEMBER, 15, 1953 NUMBER 5 CONTENTS SOME THOUGHTS ON PLEASURE AND THE ASCETICAL LIFE-- Joseph P, Fisher, S.J . 225 OUR CONTRIBUTORS . 230 ABOUT BOOKS . 230 SOME DEVELOPMENTS IN INTERGROUP RELATIONS-- William H. Gremley . . . . . 231 A YEAR WITH THE RURAL PARISH WORKERS . 242 PAGING THE RELIGION "TEACHER--Sister M. Agnesine, S.S.N.D. 248 PRACTICE OF THE HOLY SEE--Joseph F. Gallen, S.J .2.5.2 DISCIPLINE--C. A. Herbst, S.J . 272 QUESTIONS AND ANSWERS-- 25. Second Year of Novitiate . 276 26. Authority of Superior and Novice Master . 278 27. Sleeping Quarters of Novices . 279 28. Fugitive Religious and Dowry . 280 REVIEW FOR RELIGIOUS, September, 1953, Vol. XII, No. 5. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Jerome Breunig, S.J., Augustine G. Ellard, S.J., Adam C. Ellis, S.J., Gerald Kelly, s.,j., Francis N. Korth, S.J. Copyright 1953, by Adam C. Ellis, S.J. Permission is her.eby gra,nted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before wrlt;ncj to us, please consult notice on inside back cover. Some Thought:s on Pleasure and !:he Ascet:ical Life Joseph P. Fisher, S.J. ¯|T IS ALMOST INEVITABLE that a good many young reli- | gious, especially among the more fervent, run into certain difficul-ties in squaring their attitude toward pleasure and their acceptance of it with certain ascetical ideals. Practically all ascetical literature, as in a certain sense it must, enlarges on the danger of pleasure and sometimes almost gives the idea to inexperienced minds that pleasure is evil in itself. Likewise there is the insistence that the harder, the more painful, a thing is, the better. While this is true ~rightly under-stood, . young minds frequently make. no qualifications and hence fall into error. Often enough the lives of the saints seem to confirm their exaggerations. The, attitude of mind engendered by such misunder-standings makes for certain practical difficulties in the conduct of these young religious. They are constantly ill-at-ease when faced with pleasure. They feel their ascetical ideals conflict with the mode of action encouraged by customs, by more experienced religious, friends, or relatives. On certain occasions, for instance, feast days, picnics, visiting, it seems they are expected t~o enjoy food, entertain-ment, comforts of various kinds. But they feel that to do so means they must go back on the truest ascetical principles. Or it may be that they are encouraged to enjoy literature but feel that to do so would be. to lessen their ideals. As a matter of fact in the more. ex-treme cases a young religious may have his or her outlook so shaped by the conviction that pleasure is evil (or at least always very. sus-pect) and pain always good that the whole spiritual life is nothing but a kind of self-torture. As is evident, all religious should know the truth about this mat-ter. In general it may be said that not only is it no sin ~o enjoy moderate pleasure but it can easily be an act of virtue. And the goodness of the act can be indefinitely increased by the inte.ntion of directing it to a higher and nobler end, and even actually and ex-plicitly to our ultimate end. For example, a religious who likes honey may eat it with relish and glorify God by so doing. The religious knows there is no sin in such an action and implicitly understands that the action is in accord with God's designs for human life. As a 225 JOSEPH P. FISHER Reoiew ~or Religious matter of fact, the religious could make this an act of the love of God by quietly considering the Wisdom and Goodness of God manifested in this expe.rience of human life. And so with the various simple pleasures that might conceivably, come into an ordinary day. Thdre is a field of pleasure that may well call for special atten-tion. Nowadays many religious are called upon to teach the fine arts, whose whole purpose is to please. This does not mean of.course that this pleasure may be regarded as man's absolutely last end, but it is a relatively ultimate end. Unlike "practical" arts, the fine arts are not aimed at producing something useful, but something beautiful, which causes pleasure. Now if what w,e said above about the possibility of elevating the goodness of sensible pleasures is true, this possibility is even truer in regard to the pleasures of art. For the pleasure of art is a nobler pleasure than that of eating, for instance. Accordingly, it ought to be easier to sublimate the "good" present in an aesthetic ex-perience. Some may doubt this, recalling what they have heard about the immorality of artists of various kinds a~id the. warnings against being a vapid aesthete. And it must be admitted that for certain temperaments there is a danger. Father Graham, in his book, The Looe of God, puts !t stronglywhen.he says: "Artistic sensibility can and should, when controlled by prudence, lend grace and attractive-ness to the moral life. But it frequently happens that the allure-ments of beauty prove so strong that the response to them tends to degenerate into mere aesthetic indulgence. The lover of beauty is con-cerned above all else with the joyous experience of what is pleasing; when unchecked by other considerations he seeks logically an ecstatic existence of perpetual intoxication, through eye and ear and mind, with beautiful objects." It may be added that if a person is of such a temperament and gives in to it, he will undoubtedly do it to the neglect of duty. Even those who are not especially sensitive to beauty can at times be drawn from stern duty by the siren of pleasure. However, it seems that among Catholics and certainly among religious such aesthetes are rather rare. The difficulty is oftentimes the other way about. Even those whose duty it is to study literature and other works of art try to do so without apprec,iating and enjoying the beauty of them. Such an approach is obviously wrong, for unless literature and the other works of art are enjoyed, they are not correctly comprehended. And one who himself does not comprehend can hardly expect to teach others with any success. So it comes about that some rather fail in 226 September, 1953 PLEASURE AND ASCETICAL LIFE their du~;y by not enjoying what is God's Will that theyshould enjoy than by over-indulgence. For example, if Brother Aquinas is pre-paring to teach English and fears to allow himself aesthetic pleasure in reading Shakespeare's Merchant of Venice, he certainly will fail to a great extent in both his studies and his teaching. Moreover, it would be well for men if the right kind of people created and appreciated beauty. Too often the enjoyment of beauty appears to be the monopoly of sentimental, anti-intellectual, or at least non-intellectual, and irreligious escapists. "All things are yours" (I Cor. 3/33) but they won't be if we fear immod'~rately, unreasonably, the enjoyment of the beautiful. Since there is an intimate relationship between nature ahd art. it will help to see first something about the enjoyment of nature. Ac-cording to St. Paul, "All the creatures of God are good and nothing is to be rejected that is received with thanksgiving . " (I. Tim. 4/4). And "From the foundations of the world men have caught sight of his invisible nature, his eternal power and his divinity, as they are knowri through his creatures" (Romans, 1/20). The beau-ties of nature ought to lead us to God, Who is reflected in nature, the work of His bands. Many misunderstand the place of "creatures" in God'splan for men. They are normally the means by which man rises to a knowledge and love of the Creator. Too many look upon them as "absolutes," things apart from God, things which, if appre-ciated, draw us to themselves and away from God. Such a view is based upon a n.isunderstandlng of. their true nature. Creatures, finite beings, are of their very nature dependent beings, relative beings, not absolutes. They must, if properly understood, be related to the In-finite; they point to the Infinite; their participated qualities are finite reflections of the infinite attributes and should more than remind us of their prototype. For one who understands the truth about the nature of finite beings, they ought to be stepping stones or rather springboards by Which he rises to that full Being Who is the ever-active cause of their ever-dependent existence. "The Contemplation for Obtaining L6ve," which crowns the Exercises of St. Ignatius, tries to impress men with this truth, but many, satisfied with a super-ficial approach, never really understand it. But the saints have understood it. It is a commonplace that St. Francis of Assisi made much of the sacrament of nature. A biographer relates "the following of St. Francis during his last days. "Meanwhile Francis was suffering greatly. Yet amidst his bodily 227 JOSEPH P. FISHEI~ agonies .be continued to find a~ absorbing sweetness in meditating upon the be.auty of God ifiHis creationl All the.crea'tion seemed to sing of the glory of its Creator to his pain-racked senses: and this is the more wonderful when w~ rememb& ho'~ 'pain is 'apt to turn all sensible comfort into bitterness. One day,' when he was suffering more than u~ual in eyes ~ifid head, he had a great desire to hear the viol. One of the brothers attending him, had been a violist in the world. Francis called for him and said: 'Biother, th~ children of th~ world do not understand divine sacraments: and musical instru-ments, which in former times were set apart for. the praise of God, man's wantonness has converted to the mere delight of the ear. Now I would hav~ you go secretly and borrow a vi01 and bring comfort with some honest melody to Brother Body who is so full of pains.' " Now without entering into controversy about the relationship between nature and art, we can certainly transfer 'much 6f what we have said about nature and God to art and God. Whether you say that art copies nature, perfects or .sublimates nature, or helps one ap-preciate nature, in any case, artistic works ~re finite participations of Infinite Beauty an'd, if appreciated as such, can and should aid one to appreciate this Infinite Beauty. In o{her words, art ~can help one use creatures for "contemplation." A man who is impressed by finite beauty can thereby be better prepared to appreciate the Source of all beauty. One may, for instance, never have realized how a cloud re-flects God's beauty Until he has read and appreciated Shelley's poem, ."The Cloud." Pleasure, though an end in its own o~der, may, if handled prop-erly, be a means of drawing closer to God. A certain puritanical bent of mind prevents many from appreciating this fact. This is not to deny that one can practice virtue" by foregoing the enjoyment of l~gitimate pleasure. It is often said that such abstinence from legiti-mate pleasure strengthens the will so,that it wili be strong in temp-tation. There is certainly much truth in this statement, but it is well to rememberthat motivation rather than exercise is the best means of strengthening the will. However, it is clear that a religious would scarcely be imitating Christ very seriously if he endeavored to fill life with every legitimate pleasure. Christ being rich became poor for us. All who are in the way of the love of Christ know that they can manifest and add to their love by sacrifice. Even here it is well to remember that' ChriSt made use of at least some.pleasures of Ills, ¯ such as the enjoyment of friendship and of.natur~al beauty. And 228 September, 19~ 3 PLEASURE AND ASCETICAL LIFE theology will not allow us to forget the fact that all His life Christ enjoyed the Beatific Vision, even though it is true at least at times the proper effects were divinely withheld. As to whether Christ enjoyed the beauty of human art, we do not have much evidence. If he did not, it would seem that was Simply due to circumstances; cer-tainly the enjoyment of finite beauty is a very worthy human ex-perience, and Christ was a complete man. God it is who has given the artistic urge and God it is Who has created the arts in which man "imitates" the Creator. The artist, even though unconsciously, casts an illuminating light on some facet of a created good, and aids us to appreciate more fully, the beauty .of God's handiwork. Of course Christ did not need this aid, but there were many things Christ did not need that He made His own to be like us and give us an example. The question as to how far an individual religious ought togo in the renouncemen(' of even legitimate pleasure is a very personal question. Even one who wishes to go far in this regard ought to understand the truth of the matter, so that he knows to what he is bound and where he begins to practice supererogation. It is likewise well to remember that what may be or appear objectively best is not always subjectively so. An individual's nature, vocation, training, ¯ and the grace of God must always be considered in settling such questions. What is good for one may be bad for another. A novice in the spiritual life cannot do what a tried religious can do; an active religious cannot do what a contemplative can. It dbes seem that most active religious, at least in the early years of their religious life, may well use pleasure, the higher pleasur.es and even moderate sensible pleasures, to help them rise to the knowledge and love of their Cre-ator. In doing this they should not feel that they are turning their backs on Christ, for as they 'get to know His "mind" better and begin to love Him more, they will spontaneously and with peace.and equanimity begin to give themselves to what St. Ignatius styles the Third Degree of Humility, the imitation of Christ in s~ffering and humiliations through love. Certain young religious seem to think that what is really the strong meat of the mystic way is already for them early in their reli-gious lives, for they try to get to God without the use of creatures. Cardinal Bellarinine points them the way quite clearly: "But we mortal men (as it seemeth) can find no other ladder whereby to ascend unto God, but by the works of God. For those who by the singular gift of God have (by another way) been admitted into 2.29 ~JoSEPH P. FISHER Paradise to hear God's secrets, which it is not lawful for a man to speak, and are not said to have a'scended, 13ut to have been wrapt.". At death some religious who have been striving to fly without wings will agree v~itb this statement of Father Martindale: "But may not one of the great 'difficulties' of dying be this--not that yo~u. have worshipped idols--loved created things ~oo much--but that you have not loved them nearly enough? What suddenly appals one is,' that God surrc~unded one with a myriad things of unbeliev-able beauty--like butterflies, or the sea, or uneducated p, eople--and that one has allowed them to slip by almost unnoticed." Certainly one reason many do not get more out of life is that they fail to make Christlike use of one of God's good creatures-- pleasure. "For all things are yours, whether Paul, or Apollos, or Cephas; or the world, or life, or death; or things present, or things to cg.me--all are yours, and you are Christ's, and Christ is God's" (I Cor. 3/22:23). OU R CONTRIBUTORS ¯ "JOSEPH P. FISHER is master of novices at the Jesuit novitiate, Florissant, Mo." WILLIAM H. GREMLEY is Executive Secretary for the. Commission on Human Rela-tions, Kansas City, Mo. SISTER M. AGNESINE is nationally known as an expert on methods of teaching religion. JOSEPH F. GALLEN is professor of canon law at Woodstock Coll~ge, Woodstock, Md. C. A. HERBST is on the faculty of the Jesuit juniorate .at Florissant, Mo. ABOUT BOOKS It will be noticed that in this number of the REVIEW; book reviews, book. notices, and book announcements are conspicuous by their absence. The' reason for this is that the varied summer assignments of the editors made it impossible to do the ol~ice work necessary for organizing reviews, notices, etc. The deficiency will be remedied in the November number. 230 Some Developments in Intergroup Relations William H. Gremley IT IS almost anti-climactic these, days to dwell at length on the importance of social and political problems in America occasioned by intergroup relationships. The volume of press stories and magazine articles on the subject,, such as Supreme Court decisions, legislative action of one kind or another or "incidents," either posi-tive or negative in nature, increases daily and 'has come to be almost routine. Scarcely a Week passes without some high official, go+tern-ment or civic, making a major address regarding the international aspects of this issue. That it may be one of the most important topics of our day can-not be denied since, in degree, it permeates almost all other major nation~il concerns, yet, like all social or political issues, it must have proper perspective to be abso'rbed and understood. Unfortunately, the drama and emotion inherent in the problem is a barrier to this perspective. All ioo often the negative--the headlines on race-riots, the grim warnings that we are losing overseas allies, the economic loss from discrimination--dominates the over-all picture with scant emphasis on the positive. And, all too often, the positive is usu~illy limited to gome assertion that "ihe Negro has come a long way since slavery." A brief analysis of some developments in intergroup relations over the past ten years will disclose some positive aspects of far more importance and profundity than the latter remark. The objectives of this article will be to present some analysis of those developments, primarily as they relate to daily situations familiar to most readers. and to attempt a balance of both fiegative and pgsitive aspects so as to present a proper over-all perspecttive. " I Initially, some definitions may be of value as follows: t) The terminology of the problem has, in the past, often been misunderstood. To call it a "Negro problem" is a. misnomer for, in actuality, there is no such thing as a. N, eoro problem in the. United ~tates--nor,.for that matter, a ,Jewish, Mexi.c.o.n, or Puerto Rican .231 X~qlLLIAM H. GREMLEY Review/:or Religious problem or any other issue involving people of one race, .religion, or national origin. The problem, in. terms of a situation demanding attention or correction, is one involving re[ationsfiips between mem-bers of different groups. It is, thus, more accurate to define it as a Negro-white, Jewisb-Gentilel etc., relationship problem. Nothing in the entire range of group discrimination or prejudice has roots solely in one group. A sub-problem, for example, of employment discrimination against Jews or Negroes is dynamically related to the fears, myths, and prejudices of the white Gentile em-ployer. Moreover,. defining the issue as a "Negro problem"-implies a detached and overly-objective attitude toward 15,000,000 people that is quite unrelated to the facts of group discrimination. 2) The term, "intergroup relations" is replacing, in g~neral, such terms as "race-relations" or "human relations." The word "intergroup" obviously pinpoints the is~sue far more than either a phrase excluding religious or nationality conflicts or one embracing all personal relationships, both "inter" a'nd "intra." 3) "Minority groups," as a phrase, is confined solely to a group that, because of some facet of assumed ~roup identity--skin color, religion, language, or group, custom--suffers social, economic, or political discrimination against it. Actually, however, i'minority group" is divisive in itself since it segments people from others and should be used with caution and clarity. 4) " The phrase "civil rights" is distinct from "civil liberties" in that the latter refers to the political or quasi-political freedoms guar-anteed to all by Constitutional safeguards. These would include freedom of speech, press, assembly, religion, or right to petition or bear arms. On the other hand, "civil rights" ~ire much rffore social in nature, referring to rights involving places of piablic accommoda-tion, public or privately owned, employment, housing, health and welfare facilities, recreation or education. Somewhere in between the two terms would come rights concerning voting and police pro-tection. II. Perhaps tb~ most important single,development in intergroup relations in the last decade has been th~ establishment of official city agencies to deal with urban problems of this type. Known, for the most part, as "commissions" or "councils" followed by the words "on civic unity," "community relations," or "human relations," they represent a significant phase in the over-all advancement toward September, 1953 INTERGROUP RELATIONS solutions of these problems. In essence,, such, city agencies mean a full realization of and acknowledgement by city authorities that in-tergroup relationships in the diverse populations making up most of America's urban areas can no longer be left to chance or haphazard methods. Just as in decades past, public health, transportation, wa-ter supply, street maintenance, and a host of other various civic con-cerns have been progressively added to the functions of American city government, so too the concerns of intergroup violence, dis-crimination, and individual civil rights are now the official tax- " supported duties of more than 60 American cities. The origins of such city agendes, most of which are goyerned by city ordinance, date from the Detroit race riots of 1943. Shortly after that catast~rophe, a group of Chicago citizens, headed by the late Edwin Embree, then head of the Rosenwald Fund, persuaded the late Mayor Edward Kelly to establish the first such agency. In time, other cities followed suit ~nd today the list includes such arras as Detroit, Milwaukee, Cleveland, Buffalo, Toledo, Kansas City (Mo.), St. Louis, Cincinnati, Pittsburgh, Denver. Seattle, and scores of others. In addition, many cities, both North and South. lacking a tax-supported agency, have privately supported groups working to-ward similar ends. Basically, these agencies, composed, for the most part, of mayoral appointees serving without salary but with a paid professional staff, have three aims: 1) To prevent or lessen intergroup violence~ u~hether of the col-lective mob type or as an isolated action (i.e., a bombing or an indi-vidual attack). The most singular success in this regard has taken place in Chicago where the police force, after utilizing the guidance and resources of the Chicago Commission on Human Relations, has achieved a high degree of efficiency in the prevention of intergroup mob violence. (The Cicero riot of 1951 is a case in point. So strict and effective were police measures taken to prevent a "spilling"'over Of ¯ this affair into Chicago that, while law and order broke down com-pletely in Cicero--adjacent to Chicago-the prevalent tensions in the latter city were kept completely in check.) 2) To d~oelop harmonious relationships bettveen all groups And eliminate the causes of group friction and. prejudice. In this regard, such~ city~ag.encies have,available.,a vast.amount of resource material built up over the last ten years. The material available to schools of 233 WILLIAM H. GREMLEY Review for Religious all type~ and a~ all levels will illustrate. Audio-visual aids, teacher training workshops, and curriculum and school-community relation-ship material are some of the areas where resources may be obtained. In addition, ~xtensive tl~eoretical and practical research has been ac-complisbed regarding such problem areas a~ community organization, employment, housing, health, welfare, recreatiom and civil rights. 3) To safeguard and protect the ci~)il rights" of all groups. A greater divergence among such agencies is found in this objective th~an in the other two for an obvious reason~ The degree of civil rights legally accorded to citizens, for the most part, depends on the local or state laws on the subject. Many states, like New York and Rhode Island, have effective Fair Employment PracticeLaws. In addition, New York has a Fair Education Practice Law that prohibits school "quotas" based on group differences. Conversely the s~gregation laws of the South deny civil rights to manycitizens. Thus an inter-group city agericy relies on laws if they exist and persuasion to pro-tect such rights. In "border" states like Missouri, the agency must depend on persuasion alone to accomplish this objective. In general, the types of intergroup probiems faced by a city agency will depend on the population make-up of the city itself. In cities like Chicago, Detroit, and Kansas City, perhaps 90% of such problems spring from Negro-white relationships. New York City with a Puerto-Rican population of.some 500,000 must consider this particular problem along with Negro-white and Jewish-Gentile con-cerns. West Coast cities with people of Japanese descent comprising large .segments of the Ipopulation, Texas urban areas containing sig-nificant percentages of Mexican-Americans, and Rocky-Mountain or North Mid-West states with American Indian reservations, all have different kinds of problem areas sometim_es calling for different kinds of treatment techniques or materi~ils. III An inevitableconsequehce or ,concomitant.of the growth of both" intergroup city agencies and the extensive resource material men-tioned has beeh the development of the 'intergroup relations "pro-fessioni" For the most part, the usual frame ofreference associated with any profession--research material, academic courses and,degrees, job personnel standards, establishment of a national organization (in this case the National Association of Intergroup Relations,Offi-cials)--- characterize intergroup, relations. Over and above these cri- 234 Sgptember, 1953 teria, however, certain premises exist regarding this'field Which have strong foundation~ not only in law where the c'ase may be but, in all cases, in democratic and religious principles as well. -It may be un-necessars; to ~dd that such principles are wholly consonant with those of the two major religious traditions in America. Both Judaic and Christian concepts of individual dignity, of course, are clear and defined. Man is an individual with God-given rights as well as .God-given responsibilities. In addition, it is inher-ent in his nature to mingle and commune.with his fellowmen. Both singly and collectively, he has rights and responsibilities to others and to himself in'a social sense. It ,is thus essential to th~ nature and work of these city agencies that the premise of natural rights for all should underscore and per-meate their functions and programs. The assumption that the hu-man family is one under God, that variations between peoples of genes or customs do not detract from this assumption., and that, in keeping with this "oneness" under God, all are equally entitled, to basic rights, are fundamental four~ations for inte, rgroup wozk' not only of.the "official" city agency type but in the private an'd volun-teer area as well. Some exa.mples may help, to illustrate these concepts. Labor 1) The dignity of labor, exalted by Christ and sustained by the Popes through encyclicals, certainly means the right to fully utilize one's skills. Yet the record ~f denial ofthis righ[ by r~fusals to hire or to upgrade extends back to the mid~lle 19th Century when (and continuing almost to the 20th Century) such denial to Irish Cath-olics was illustrated by factory signs--"Help Wanted--No Irish Need Apply." Tod~y, through cultural assimilation, neither the Irish immigrant nor those of Irish descent suffer this indignity. In their place, the Negro or those of Jewish. faith.are the major victims of job discrimination. It may be said that, to some extent, every racial, religious, or nationality group whether indigenous or not to America has suffered this type of injustice. Recent advances, however, in this problem 'area give hope for the future. The numerous state and city FEPC laws, the changing atti-tude of many industries, aware of the great economic loss in wasted skills, the strong stand of the American Catholic hierarchy as well as other religious bodies against job discriminatioh--all developments INTERGROUP RELATIONS 235 WILLIAM H. GRE/vlLEY Review/:or ReligiOus for the most part of just the "past decade--indicate .a point in time when this problem will no longer be major. Health 2) Perhaps no area of life involves more compassion or human feelings than suffering brought about by sickness or accident, and in this area, perhaps above all others, divine precepts of mercy and brotherly .love should prevail. Yet, this compassion is, strangely lacking in many American cities when hospital facilities for Negroes are considered. Segregation, even in many Northern cities is the rule despite worthy exceptions and it would be impossible to estimate the amount of loss of life or unnecessary pain caused by refusals of hos-pitals to admit Negro patients. 'For example, in the Kansas City area recently, a young Negro woman, injured in an auto accident, was refused admittance to or hastily transferred from four different hospitals because of her color. Eventually taken to her home, she died shortly after. Competent medical authorities definitely asserted that, with prompt and adequate attention, she might well have survived. ' Adding to this problem is the inability of qualified minority-groups doctors, nurses, and medical technicians to obtain staff ap-pointments to hospitals practicing discrimination. Thus the ,hos-pital rationalizes--"We have no Negro doctors so we don't have Negro patients." In this aria as well as employment, however, encouraging prog-ress has been made in ~ecent years. Laws in many states have been .passed prohibiting hospitals from refusing emergency patients Because of race, color, creed, or national origin. Many single hospitals in ~ities like Chicago, New York, Kansas City, and others have taken the initiative in eliminating color bars and given Negro or Jewish doctors and nurses staff appointments. The number of Negro medi-cal students in formerly all-white attended schools is on the increase, and Negro graduates are finding it easier to obtain interr;ships, par-ticularly in municipal hospitals. Education 3) In the, field of education as well, divine concepts of justice and decency to all mankind are just as strong as the above, but school segregation, with its foolish emphasis on the "separate but'~qual" tbegry, at a time when equal facilitiesAor .minority grqups i.s .p.hy.~si.-~ cally and economically t;nfeasible, continues as a burning, national 236 September, 1953 INTERGROUP RELATIONS issue. The waste, not only in dollars but in imperfect or thwarted personal development because of these barriers amohg children is in-calculable. To fully equalize, for example, the separate public schools of the State of Missouri alone wduld cost $20,000,000 according to a re-cent surveyl--without counting the cost of continuing extra trans-portation for Negro pupils. 'On the other hand, it was estimated that approximately $.1,150.000 a year of tax-monies could be saved by integrating the Missouri public school system. It is in the field of education, however, that the record of ad-vancement in the last decade is brightest. U.S. Supreme Court deci-sions have opened ~graduate schools in the South to all applicants. (Those in the North, for the most part, have been integrated sinc'e the 19th Century.) The forthcoming Supreme Court decision on public school segregati.on may well mean thd eventual end of this-anomaly on American democracy. The record of Catholic school authorities in school segregation matters is most significant. In community after community, in-cluding' Kansas City and St. Louis and even in Deep South areas where school segregation was deep-rooted custom, boId and cou-rageous action by diocesan' or arch-diocesan officials have integrated Catholic schools at all l~vels. Jesuit colleges and high schools, in particular, have a record of many "firsts'" in this respect, welcoming all stu~tents in communities otherwise strongly segregated. " IV Despite the. admirable record of Catholic schools in eliminating school segregation, many serious problems still remain to be faced. Perhaps chief among these is that regarding the efficacy of teachers as well as curriculum material in instilling sound intergroup attitudes among pupils. Chiefly. because of existing residential segregation of minority groups in most American cities, the elimination of segregation in Catholic schools where ~t has been.accomplished does not always mean extensive integration. As a rule, a school attended wholly by white pupils remained white-attended With the reverse true for schools Wholly attended by Negroes or children of Mexican descent. It has been usually in the "fringe" areas--where the population was 1"The Cost of Segregated Schools"--Study by Stuart A. Queen, Washi~gtoa Uni-. versity. Available from Missouri Association for Social Welfare, 113 ~ West High Street, Jefferson City, Missouri. " " 237 WILLIAM H. GREMLEY mixed racially or ethnically--that significant integration of different groups took place. Such "fringe" schools are usually in a minority compared to the total number in any given urban community. Ex-ceptions should be made with reference to any isolated Negro-occupied areas outside .the main such area in an urban center. Even in those cases, however, usually not more than a handful of new Negro pupils were registered after the integration order. This residential segregation has, in some areas where the popu-lation is predominantly Catholic, stimulated several situations of racial violence in which the role of the Catholic school has severely been called into question. Following the Cicero anti-Negro riot of 1951, which occurred in a community estimated to be 65 % Cath-olic, the writer interviewed an official of a local Catholic ~chool. In response to questions concerning the use of curriculum material pro-moting positive intergroup attitudes, it" was indicated, that the teaching of such attitudes was confined to the history classes. Worthy as such teaching may be, it was hardly sufficient to relate present-day intergroup problems to the pupils. Since many of the youthful par-ticipants in that affair were observed wearing Catholic insignia of some type, such limitations were not effective as a deterrent to vio-lence. The Peoria Street violehce of 1949 in Chicago, in which extreme ¯ anti-Semitism as well as anti-Negro prejudice took the form of severe assaults and beatings on bystanders allegedly "3ewish-looking," oc-curred in an area estimated to be 90% Catholic. Teen-agers in both incidents played a predominant role in the violence. It is true, of course, that such incidents of racial and religious violence are by no means confined to areas predominantly or heavily Catholic in population. Numerous other disturbances equally or even more severe than those cited have occurred in urban localities pr(~dominantly non-Catholic. The immediate concern, however, is with the role of the local Catholic school, in social situations involv-ing pre.judice and intergroup violence and in localities where ~ignifi-cant portions of the population¯ are of the Catholic faith. Something Lacking? The percentage figures and role of teenagers in the above two af-fairs pose an important question--what was lacking in the teaching techniques of the local Catholic school that could have prevented such expressions of violence and prejudice at least by participants who 238 September, 1955 INTERGROUP RELATIONS may have been Catholic? That something was--perhaps is-- lacking is obvious. While it may be that such a lack is due to com-munity pressures and mores hostile toward p~ople of different color or religion, it is possible that lack of awareness by teachers of the problem coupled with teaching materials that possibly create disre-spect and prejudice for different groups, may also account for this deficiency. For example, in one type of reader used in Catholic ele-mentary schools, the following quotation is f6und: (The reference is to the American Indian.) "Hello, Mother," cried Tom, as he ran into the apartment house where he lived. On the table in the kitchen Tom saw a large white cake. 'Tm glad that I'm an American boy tonight," he said. "Indians never had cake for supper, did they. Mother?" "I'm afraid not, Tom," answered his mother. "They didn't wash their faces before supper, either, but American boys do that.''2 Apart from the "1o, the poor Indian" attitude implied, it is manifestly unfair to deprive tbe native American of his nationality. The matter of bodily cleanliness, of course, varied in custom among the numerous Indian tribes. It is hardly possible that- respect and dignity for the American Indian as an individual created by God could be implanted in children's minds from this passage. On the other hand, an example of the type of curriculum material that can advance positive attitudes in a realistic social situation sense is found in another reader containing the story, "Toward a Promised Land.''3 Dealin~ with effort~, based on race prejudice; to oust a competent Negro doctor from a hospital, the tale. resolves the situa-tion satisfactorily from both a moral and practical viewpoint. The efforts fail, the ~doctor is retained, and his little son sees another ad-vance toward "a promised land." Both examples above perhaps will illustrate the social impor-tance of developing proper intergroup attitudes among children, ad-mittedly often a difficult task in the face of possible parental prejudice and objections. This social importance, however, is far overshadowed by the spiritual importance. To permit or ignore the development in children of prejudiced attitudes, unchecked or not counteracted in 2"This is Our Town," Faith ~ Freedom Series, Book 3, by Sr. M. Marguerite, 'Ginn E4 Company, 1952, p. 46~ 3"These Are Our Horizons," Faith ~3 Freedom Series, Book 7, by Sr. M. Charlotte, and Mary Syron, LL.D. Ginn E4 Company, 1945, p. 136. 239 WILLIAM H. GREMLEY Review for Religious the school, may be almost as much a negation of. ~hrist'~ ~eaching.as the actual encouragement of group prejudice or bigotry. The re-sponsibility, ofcourse, is no less in the home than in.the school, but in the Catholic school the duty to ~each the'ethics of the brotherhood of man unde~ the Fatherhood of God seems of particular concern. The concern is that of Christ. In her excellent study4 on attitudes towards Jews~ by .Catholic school children, Sr. Mary Jeanine Gruesser states: "Interest in the social attitudes of Catholic children is bound up with Catholic belief and practice. Today the. tremendous~octrine of the Mystical Body of Christ is being .preached and taught with new stress and emphasis. In language that he can understand, the youngest Catholic school child is learning to live the fact that all are members, one of another, in Christ. But the teacher who is really concerned that the child take this lesson away from the classroom and back to his play group in the neighborhood, rnus~ know some-thing about the situations and conditions of intergroup interaction of which the child is.a part, of the attitudes toward other people, other religious and nationality groups, that be has already formed. These are the realities to which the doctrine' must be applied, but the two must be related t:or th~ child." Having stated and, it is hoped, adequately illustrated the prob-lem, some positive resources may be listed that may be of value. Available Resources 1) As indicated, a local city intergroup agency can be of as-sistance in suggesting acceptable audio-visual and curriculum ma-terial designed to counteract prejudice and develop healthy and wholesome attitudes in children regarding people of different groups. ~2) Private agencies such as local community relations bureaus,. some school or teacher associations or local offices of the National, Conference of Christians and Jews also have resources ~eadily avail-able for this purpose. 3) Teacher workshop~ in intergroup r61ations are now available each summer in practically every section of the country. For tb~ most part, these workshops are given at local universities and colleges. A lis[ of them may be secured from the office of the National Associa- 4"Categorical Valuations of Jews Among Catholic Parochial School Children," St. Mary Jeanine Gruesser. Dissertation, Catholic University of America Press, Washington, D. C., 1950, p. 8. 240 September, 1953 INTERGRouP RELATIONS tion of Intergroup Relations Offici'als.s Most of these institutes are secular in nature and sponsorship. They are open to all applicants and usually held during the day. A special workshop designed for Catholic religious teachers has been instituted in the Shell School 6f" Social Studies in Chicago. 4) Competent rating scales for determining children's attitudes toward members of other groups are available. Examples are the "Wrightstone Scale of Civic Beliefs," the "Bogardus Social Distance Scale," and the "Grice Scale for.Measuring Attitudes Toward Races and Nationalities." (The latter is available in Sr. 3eanine's study.) As initial steps, such s~ales are extremely valuable in determining an inventory of such .attitudes and measuring the extent of such prob-lems existing in any school. V In conclusion, the international significance of official city agen-cies as resources leading to solutions of group problems of education, employment, health, or welfare facilities is manifest. In essence, they indicatd a "coming of age" for America, a growing realization that America must and can fight its own dilemma on its own grounds. For too long the Communists have pointed a distorted finger of shame at this dilemma in our democracy withoutwas is natural for them--mention of the earnest and valiant efforts made to work 6ut these problems within the framework of our democratic tr'aditions. That we can and will continue to do so, that all group~ and re-ligious bodies, Catholic and 'iaon-Catholic alike, will strive to give substance and body to our great political and religious heritage, is inevitable. Despite the discordancies, whether of violence, discrim-inations, or prejudice, the record of progress in the over-all march of American democracy toward its fulfillment for all, is clear and pro-. found. SNational Association of Intergroup Relations Officials, 565 North Erie Street, Toledo 2, Ohio. "'Opposed to all of these and a billion times rhore powerful is that Love repre-sented by the Sacred pierced Heart of Christ. It is the love for all men, who have equal opportunity tOoshare that tremendous Love, and to return it according as they will, for it has "first loved them and gone down to death for them singly and col-lec/ tively. Such a Lo~,e, even more than the common hand of the Creator unites all men before God. Can men be so callous as to remember race-hatred while kneeling around the Cross of the Crucifie~[ Christ?" '(The Most Rev. Vincent S. Waters, 'Bishop of Raleigh, in his Pastoral Letter of June 12, 1953.) 241 A Year wit:h the Rural Parish Workers [EDITORS' NOTE: The Rural Parish Workers of Christ the King are laywomen de-voted to works oi~ the apostolate in rural areas. Father Edward A. Bruemmer, in whose parish they bare worked for several years, says of them: "[ am convinced that theE are as essential to the welfare of a rural parish as the teaching sisters in the parish school. Perform!ng the corporal and spiritual works" of mercy on a scal~ hitherto undreamed of, they have renovated the face of the earth here." We had planned to give a rather complete sketch of the beginning and growth~ of this work but it is impossible to do that in our present issue. We hope however, to give it later, because we believe it is very important for our readers to know about the va-rious possibilities ot: the lay apostolate. For the present, we content ourselves with printing this informal article written by a Rural Parish Worker who signs herself, Miss Mary. The material in this article can be obtained in brochure form from: The Rural Parish Wokers of Christ the King, Route 1, Box 194, Cadet, Mis-souri.] THE residence and center of the Rural Parish Workers of Christ the King (laywomen dedicated to the service of their neighbors in rural areas) is at Fertile.in the large rural parish of St. ,Joa-chim, Washington County, Missouri'. This is picturesque with its rolling hills, great trees and valleys, but there is evidence of poverty everywhere to mar its beauty. The inhabitanl~s for the most part are a poor, uneducated, generous, loving, and appreciative people. The Rural Parish Workers, cooperating with the pastor, do much to edu-cate, see social justice done, relieve want, spread Catholic Action in the area. I'm spending a year with the Rural Parish Workers, participating in their work and sharing in all their activities. This means sharing in the spiritual life also . . . daily Mass, Prime and Compline or Lauds and Vespers in English, individual recitation ot: the. Rosary, reading and study. This summer when I first arrived, along with two other volun-teers, Miss Pat and Miss Christina, plans for the Open House were already under way. This project is given yearly under the sponsor-ship of a group of men to make new friends for the Parish Workers and spread word of their work. We three pitched right in, helping clean up house and grounds with the neighbors and others who came to help. A week later the big day came. So did 1000 visitors. About the middle of the afternoon Mol~her .Nature came along with the 242 RURAL PARISH WORKERS biggest rain of the season! Many persgns hurried home, but many stayed, so we served food all over the house and on the porches until everyone was happily fed. That night we washed up the biggest gobs of mud and thanked God for a very wonderful day in spite of the rain. Not long after Open House we had a Clothing Giveaway for the needy people. Several times we went on visits in different parts of the parish which is 150 square miles in size. Can you imagine people who live only 50 miles from St. Louis being so isolated as not to see other human beings for weeks at a time? Well, I can state this is the truth. In 3uly a neighbor took us to visit such a family. You can imagine how glad the old couple were to see us. Even though we had been jostled around on the back of a truck (the only way we could get through the woods) and then soaked in a sudden down-pour of rain! Baptisms During another visit a littl~ girl came running across the road. "Could we come over right" away?" A neighbor's new-born baby was dying and the parents wanted Miss LaDonna or Miss Alice to baptize it. So we thankfully watched another child added to God's family in the car of the doctor who was taking the baby to the hos- ¯ pithl. We were present for many weddings in the parish church this summer. But one morning the celebration was for a different reason ¯ . . the baptism of an entire family instructed by Miss LaDonna. We volunteers were happy to witness the event and to take part in 'their joy. Although life with the Parish Workers is anything but routine, there are some things that must be done regularly. Each of us kept her own room neat and clean, and helped with the thorough weekly cleaning. We took turns, two together, in preparing meals and washing the dishes. Each evening one of us volunteers got to milk the goat. This was quite a thrill for us city girls. We volunteers helped Miss Alice with the outside work such as tying up grape vines, wa-tering trees, pulling weeds, raking gravel in the newly-made drive, etc. The Parish Workers' clean-up activities aren't limited t6 their own home, however. One afternoon we all went to watch the completing of the purifi-cation of the spring used by the people of the immediate area. The 243 RURAL PARISH WORKERS Reoieu) for Religious Parish Workers had had the spring cleaned and enclosed in 'concrete with a pipefor'tbe water to run through. This prevents people from dipping their buckets into the .waterand has greatly improved the health of the children in the neighborhood. After an especially b,u~y week we were all preparing for a day of rest when an elderly man came to the door. He bad walked several miles to tell us that his grandson was suffering from a brain tumor and must be rushed to the hospital ira.mediately. Could we get him in? So, this ended our day of rest and sent us on an errand of mercy. Several times this summer Father Bede, O.S.B., spiritual director of the Rural Parish Workers, visited us and gave us many interesting and enlightening talks which broadened our knowledge of the lay ¯ apostolate and helped our spiritual growth. Seven Weeks for doing something you thoroughly enjoy are too short as we three volunteers discovered when the Summer Session came to an end. We all left with heavy hearts. Miss Pat had to re-turn to school. Miss Christina was needed at borne. And I went borne to prepare my winter clothing and tell my family that I in-tended to return in September for a year.of service. Instructions Upon my return [ entered more fuIly into the life of a Parish Worker. Activities began with the start of weekly religious instruc-tions for the public scl~ool children. My class of twenty youngsters is made up of 2nd to 4th graders who have received their First Holy Communion. I find them very attentive and well-behaved with a thirst for knowledge. I had returned to Fertile when the country was most beautiful and the large pears on our tree were ready for picking. I donned a ¯ pair of blue jeans and an old shirt and had the time of my life climbing the tree and shaking down the pears, using the garden rake for the hi~hest branches. Seven bushels of delicious fruit were added to our pantry and shared with our neighbors. In October we entertained the members of the Parish Workers' Advisor~ Board and their wives ata buffet supper. Miss Par'and Miss Christina came to help with this gala affair., We all had so much fun together they were reluctant to leave. But plans were made to get together again when time came for selecting and packing Christmas gifts for.the 250 children in the families we assist during the year. 244 September, 1953 RURAL PARISH WORKERS Travel The distribution and sorting of clothes for these families has been given me as my special project, and I must admit I find it both interesting and helpful. Interesting because of a natural woman's instinct wondering what I will discover in each box I open, for these boxes and packages come to Fertile from all over, sometifnes from as far away as NeW York. And helpful, for in this exploited area wages are very low. Many times we bear of a child out of school bedause of no shoes or other clothing. And for many families the only new baby clothes are those we are able to supply in the layettes generously donated by women and college girls interested in this apostolate I am learning to drive. " If you ask'the Parish Workers how I am doing they ~vill answer, "Wonderfully well." But if.y6u put the question to me ~ am afraid you would receive a different answer. However, I shall keep on-, for often I could help out if I were able to drive the station wagon myself. We travel many miles,each month. Over two thousand is the average now. A number of trips are made to St. Louis, eSl~ecially to clinics and hospitals. One such trip concerned my special ,family. While visiting them one day I noticed the baby looked ill. He was terribly undernourished anyway, and I was truly worried about him. We telephoned a St. Louis hospital and the Sister told us a bed'would be available as soon as we could get.him there. The familywere un-able to pay anything but the baby remained in the hospital seven weeks and is now doing wonderfully. From.time to time I ~ake visits with ~ne of thd Parish Workers. One morning it was necessary to make a trip to the courthouse to see the judge about a f~imily we were helping. I was more than giad to be risked to go along as I would get the opportunity to meet some of the civic officials and learn how,they and the Parish Workers work together to help others. Since I have been here I have learned much about Secularigm and Communism and the inroads tb~y baremade in our country. I am also learning how to detect their prop~an~la in radio programs, newspaper articles, etc. Accompanying Miss LaDonna to the Well-Baby Clinic was al-ways a pleasure., until one day she pulled a fastone and asked the County nurse to give me a typhoid shot. Of course I knew about"it beforehand, but being a city girl I really h~d.~'tthought, much about it., We take pure drinking, water, for gr~inted' in the city, but out here 245 RURAL PARISH WORKERS Review for Religious it's different. All the water is from creel~s and springs like the one the Parish Workers fixed up last summer. The home of the Parish Workers is an old brick house. Major remodeling has made it into a modern home with many conveniences so that they may devote as, much time as possible to their apostolate of serving others. Minor work in the house proceeds slowly, one room at a time, and furniture is supplied by donations. Most of it we repair or repaint, but recently a women's group brought out a complete flew bedroom outfit which the Parish Workers placed in .my room. "Harmonious surroundings help in the development of a Christian home'," they always say. I know for sure they are relaxing at the end of a busy day. The apostolate of the Rural Parish Workers is not well known, although for several years, under the patronage of the Most Reverend Archbishop of St. Louis, they have been quietly working among the poor and downtrodden. So now we send out a monthly memo of recent news to The King's Men, an auxiliary of the Parish Workers. This and other secretarial work enables me to make good use of my typing learned in high school. Christmas There is always activity here at Fertile, but preparations for Christmas are something to behold. First, making of the Advent wreath. Three days before Advent we gathered pine from a large pine forest nearby. I had the pleasure of helping make thewreath, which we hung from the living room ceiling. ¯ With its four candles. magenta-colored ribbons and fresh green l~ine it was a beautiful re-minder of the season of preparation for the great Feast of the Nativ-ity as well as of the long period of waiting for the first "coming .of Christ over 1900 years ago. Decorations in the house were c.hanged to conform with the spirit of the season, and each evening after sup-per, as we lit the candles, one the first week, two the second, and so on, and asked God's help and blessing, we seemed to come closer to the Divine Infant soon to be born again in our hearts on Christmas Day. It was during one of these evenings when all felt in a gay and joyous mood that we selected the °"jewels" for our decorated cross. We finally all agreed on the selection and then could hardly wait for Christmas to hang the beautiful cross with its sparkling stones of red, yellow and blue. Several trips were made to St. Louis and near- 246 September, 1953 RURAL PARISH WORKERS by towns for Christmas shoppi.ng ~and to pick up clothes, canned goods, toys and candy donated by generous friends for "the needy. Also to distribute gifts to our families and friends~ Miss Pat and Miss Christina returned for a week-e.nd to help with the toys, sacramentals, and candy for the children. We were all busily engaged in this task when the Auxiliary Bishop, Most Reverend Charles H. Helrrising, arrived for a short visit with the ¯ Parish Workers. He .gave us his blessing and told us to tell others ot the need for volunteers in this rural apostolate. The following week we packed food for all the needy people of the area. We could gix;e large boxes, due to the generosity of our friends. Gifts and candy were also prepared for our children in the Sunday classes. Several trips were made to the parish church with the station wagon full of people. We live eight miles from church and "many neighbors .would have no way to get to. confession or Holy Mass if it were not for the Parish Workers. Even on the day before Christmas as we worked on the Crib and tree, time was taken so that no one would miss the opportunity to receive Holy Communion on the great feast. As we finished trimming the tree we realized the season of prepa-ration bad ended. Gifts had been hung on the tree ready for the children when they came to visit during Christmas week. They would come with hearts full 6f joyand expectancy to receive their gifts. And we were ready, too . . ." for the greatest Gift of all, ~he Son of God Himself. At Vespers on Christmas Eve the lights from the four candles of the wreath flickered and caught in the jeWels of the decorated cross. A feel!ng of peace and joy filled each of us. Later when we drove with our neighbors to Midnight Mass we could almost hear the Angels singing, "Glory to God in the.highest . . ." And afterwards the gently falling snow seemed to enhance the feeling of peace and love as all exchanged the Merry Christmas greeting. I have written of many things during my first six months with the Rural Parish Workers. There are many more, all pointed to the development of Christian homes, wi~:h interest in government, edu-cation, culture and religious welfarel But you have not the time, ¯ nor I the space to include them here. UPon reading this you may. ti~ink all is Work and no play. But that is not true. Recreation is impor~tar~t in the life of a Parish. Worker. And in the evening you may find us reading, listening to. 247 SISTER M. AGNESINE, Review [or Religious the radio, playing cards, doing hand work according to one's inte~- "ests, and occasionally going to a movie. This summer we even took time out to, go swimming, hiking, picnicking, or for an evening drive. You see, we are just one happy family and all share in one another's joys or" sorrows, working, praying and p, laying together for the glory of God and the service, of.our neighbors. " If I intend becoming a Rural Parish Worker I must spend a pe-riod of reading and instruction, and learning what my duties would be in this area or any area to which I may be sent. Already I have seen the need of the work and the good the Parish Workers are doing. So I say, "God bless them and all their under-takings, and please send more workers for this vineyard." Paging !:he Religion Teacher Sister M. Agnesine, S.S.N.D. " " THE story is told of a prosperous business man who claimed that allMs success was due to a single statement left him as a legacy by his father: "My son, when everything goes wrong with you and ill luck seems to pursue you, then look around and see where you are mismanaging things." Instead of throwing up our hands in despair, as we realize the cryi~ag needs of a world strayed far from its. Maker, suppose that we, too, look around to see whether by any chance we religion teachers might be mismanaging things. Making Religion a Living Reality Granted that we are thoroughly equipped, theologically and in-tellectually, what else is required to assure our success? Let us as-sume that we teach our religion classes regularly and cgnscientiously. We may even boast that our pupils know all the answers. But have we any assurance that they also accept these truths and are prepared to live them? In other words, have we set their hearts on fire with love and motivated their wills with .a strong determination to live their religion intelligently and consistently all th'rough life? Their words alone are not sutticient assurance: neither is their more or less praiseworthy conduct in school. Their religion must be a-living re-ality. It must be~:gme so much a part, of their being that they can- 248 SeptemSer, 1953 PAGING THE RELIGION TEACHER not. lose it without losing life itself. To imbue children with such. a living faith means more than merely teaching Christian Doctrine. It means keeping in mind the fundamental needs of our times and directing pupils to meet these needs according to God's plan. It means, therefore, to help them un~derstand and appreciate God's complete ownership of the world and all it holds, and instilling in them a deep reverence for His au-thority. ,It means helping them to evaluate the things of time in the light of eternity; of making them seeall of life from God's point of view. It means preparing them to meet the problems of life, whether as humble employees, as members of a Christian family, or as leaders of a nation. It means impressing them with a sense of responsibility not only toward God but toward their fellowmen, whom they must recognize as members of the My.stical Body of Christ. It means, finally, giving them a sense of direction, so that they will always and above all things keep clearly in view their eternal destiny. Knou)ing Not Onlg What But Also Hou) to Teach How can the religion teacher,acco, mplisb so tremendous a task? He dare not excuse himself by saying that it is primarily the function of the home to train theyoung for Christian living. For, while he cannot, exempt parents from their duties, the wise teacher will first re-establish Christian ideals in the home through the boys and girls in his classes by teaching them to understand and accept the responsi-bilities of Christian marriage and Christian family life. All of this means more than imparting knowledge. It is not the printed or spoken word alone, no matter bow important in itself, that is necessarily convincing. If the teacher is to gain the desired effect, be must know not only u)bat to teach but how to teach. He must not only inform the pupil's mind but also aim to arouse his emotions to love the faith and to move his will to accept and live it. "Religion is no use" says Father Drinkwater, "until it is accepted and" lived." Teaching b~j Example To teach religion for Christian li~ing, therefore, we must pene-trate the thick shell of modern materialism which surrounds the n~en-tality of even our Catholic pupils. But to be able to do so, we must first of all be living examples of the truths we teach. To the young--. and to the old as well--we are the Church, ~ve are religion, we are 249 SISTER M. AGNESINE Review [or Religious Christ. And unless we outrival in all that is ¯good and true,.in all that is. noble and beautiful in the highest sense Of tl~e ~word, those who, knowingly or otherwise, contrive to shape .the aims, the atti-tudes, and the ideals of the young, we cannot hope to influence them for life. If we.teach that religion must take prec.edence over all other values in life and that therefore the religion lesson is the most imPor-tant of all subjects on the program, then we ourselves ¯will have to put first things first and prove by our regularity and zeal that we mean what we say. Then, too, we will quite naturally do all in our power to make the lesson the most fascinating and interesting sub-ject taught in the school. That means, ir~ the second place, that the teacher must have some knowledge of the techniques of teaching. All too many instructors of religion are still under the impression that all they need to do is to explain the subject ~ind that the child will naturally imbibe what is being said. They do not realize that in spite of a seemingly atten-tive attitude, the pupil is often miles ~way during the religion period : like the boy who, after hearing a long explanation of what it means to be selfish and unselfish, innocently asked the teacher what kind of fish that was. Making the Lesson Purposeful and Effectit)e The following questions may help the teacher to see more clearly whether the proper means are being used to make the lesson effective. Do I know how best to appeal to the child's heart, in language adapted to his age and ability? Do I strive not only to teach the Catechism lesson but more particularly to give children a lasting love and appreciation of those sacred truths? If they are leaving the Cath-olic school or study group shortly after these instructions, am I rea-sonably sure that I have instilled into their hearts the desire to grow in the knowledge and love of their faith, through the grace of the sacraments and also through a desire for further study and readir~g? Do I have a fund of convincing illustrations and stories, prefer-ably out of everyday life, that come close to the experience and un-derstanding of my pupils, so that they will the more' readily retain what I have tried to impress upon. them? Do I giye my students an opportunity to do things for them-selves, to ask questions, and think things througb.? Or do I do all the talking myself and take it for granted that th~ pupils are thinking and learning? 250 SISTER M. AGNESlNE, Review for Religious Do I know how to motivate their wills to action so that th~ knowledge of the truths they have learned will carry over to future years? When I teach the Mass, for example, do my pupils giadually learn to live and apply its beautiful prayers and lessons to themselves, not only for the present but especially for th~ years to come? Do I aim to bridge the gap between the day's seemingly unrelated lesson to tomorrow's realities? The sacrament of matrimony with all its implications is a case in point. How well do I prepare espe-cially those pupils who are about to leave the Catholic school, to ac-cept and appreciate the Church's teachings on the subject, and to lay firm hold on high ideals of Christian family life for future use? Am I familiar with the many teaching aids that are at my dis-posal to make my work more interesting and to help deepen the im-pression? Do I know how to use them to the best advantage? There are charts and pictures, fil~ns and slides in abundance. Can I distin-guish between what is most helpful and what is merely ~ntertaining? Do I realize the importance of making careful preparation for the daily.lesson? To outline my objectives? To divide the subject mat-ter according to its imporian~e and time allotment? To test pupil knowledge and particularly to evaluate my own teaching? reading By wrong, things. Acquiring Skill in Techniques How can the religion teacher acquire a fuller knowledge of those procedures that will best insure success? Here are a few suggestions: By accepting wholeheartedly the~ responsibility to teach ~eligion for living, that is, in a manner that will help those whom he teaches to lead fully integrated Christian lives. By keeping an open mind and realizing that no matter how ex-perienced or learned he may become, there is always room for im-- provement. " By prayerfully and conscientiously preparing the daily lessons and by carefully thinking the subject matter through himself, so that he may present it most effectively. .By keeping in touch with modern methods of teaching, through and lectures, and by observing experts in the field. looking around occasionally, especially when things go to see whether by any chance he might be mismanaging If, then, we are willing to face our problems and to set about en-thusiastically learning how to meet them, we may hope to add our little share in the great work of restoring 'all things in Christ. 251 Prac :ice: ot: !:he I-Ioly . ee Joseph F. Gallen, S.J. ~ T IS both profitable and commendable for religious to study the ~ d0~uments of the Holy See that affec~ their state of life., .This is particularly true at present, when the Sacred Congregation of Religious is exercising a more .positive and directive influence on the lives of religious. This article is devoted prin~ipally to' documents addr,essed to individual religious institutes. These are evidently not a matter of general knowledge but they are of general utility, since they reveal the practice and thee principles of the Holy See. I. ERECTION AND PONTIFICAL. APPROVAL OF CONGREGATIONS 1.Constituti.ons of. a new diocesan congregation. For at least the licit erection of a new diocesan congregation, the local Ordinary must first consult the Sacred ,Congregation of Religious.1 This. con-sultation is to be addressed to the S. C. of the Propagation of the Faith for the .erection of native congregations in missionary countries. Diocesafi constitutions should be compiled in conformity with the Code of Canon Law and the practice of the Holy See as found in the approved constitutions of pontifical congregations. They ate to dif-fer from pontifical constitutions only in the matters proper to dioce- .san congregations. For the attainment of this end the practice of the S. C. of the Propagati~'n of the Faith had already commanded that after the erection of the new congregation: "The Constitutions of the new congregation, in Latin and in the vernacular (at least six copies), must as soon as possible be submitted to this Sacred Congregation so that they may be duly examined, amended, and returned with suit-able remarks to the Ordinary, to be approved by him.''2 The S. C. of Religious now follows the same practice and demands that the local Ordinary present the complete text of the 'constitutions with the con-sultation for the erection of the new diocesan congregation.3 At least one author had previously recommended such a practice to local Or-dinaries.~ The fear, already expressed by some authors, that this oractice 1Can. 492. § 1. 2Bouscaren, II, 158, n. 10. 3Larraona, CpR, XXVIII (1949), 228, nota ). 4Muzzarelli, n. 53. 252 PRACTICE OF THE HOLY SEE will ~ause an excessive similarity in the constitutions of various insti-tutes can be avoided by greater care in the. compil~tion of the spir-itual, as distinct from the canonical, ~rticles of the constitutions. The practice will also preclu,de the opposition that often arises when the ihstitute wishes to become pontifical. This opposition is usually con-cerned" with matters that are thought to be new but which should have been contained in the diocesan constitutions of the congregation, for example,~e system of delegates for the. general chapter and the six-year term~'Bf the superior general. 2. Mbtters to be presented fora decree of praise. A diocesan con-gregat! on ordinarily becomes pontifical by a decree of praise, With which the Holy See practically always now grants an experimental approval of the constitutions for seven years. The conditions neces-sary for pontifical approval are: the congregation by a sufficient test~ of time should have given proof of stability, religious observance, and of spirituai profit in its work; it is sufficient that the congregation number one hundred and fifty ~nembers and.is not necessary that the congregation have houses in more than one diocese. These facts are established primarily from the testimonial letters of the local Ordi-naries. To obtain a decree of praise the following matters are to be sent to the S. C. of Religious: a) A petition for the decree, of praise addressed to the Ron~an Pontiff and signed by the superior general and his or her c~uncillors. b) The testimonial letters of all the local Ordinaries in whose dioceses or territories the congregation has houses. Each local Ordi-nary is to send his letter directly to the S. Congregation. c) The"number of religious and houses. The S. Congregation will be aided in its judgment on the system of delegates for the gen-eral chapter !f the houses are listed in a tabular form that gives sepa-rarely the number of professed of perpetual and temporary vows in each house. d) The name in religion, full name in the world, and a brief biography of the founder or foundress and of the first superior of the congregation. e) The S. Congregation is to be informed of any extraordinary facts, such as visions and the like, .that occurred at the foundation of the congregation or thereafte~ and also of the special devotions and special and. favored religious exercises of the congregation. f) A copy of any special book of prayers in use in the congrega-tion. 253 ,JOSEPH F. GALLEN Review for Religious g) A colored picture of the habit of the professed and of the novices. h) 30 typed copies of the constitutions. These should prefer-ably be in Latin, but French or Italian is admissible. The constitu-tions should have been revised, for the new pontifical status and have been previously examined and approved by the local Ordinary of the motherhouse. They are to conform to the Code of Canon Law and the practice .of FheHoly See, and are to contain the norms and safe-guards necessary for attaining the special end of the c~regation. A recent form letter of the S. Congregati6n appears to demand only two copies of the constitutions, but it is not certain that the former num-ber of thirty is no longer obligatory,s i) Information is to be given as to the number of members who were formerly in other religious institutes. j) An historico-juridical account of the congregation from its beginning. k) A quinquennial report, which may be in the vernacular, for the five years immediately preceding the petition and compiled ac-cording to the questions of the new quinquennial report for pontifical institutes. 'A question that can apply only. to a pontifical institute will obviously not be pertinent. ¯ l) It is to be stated whether there are other religious institutes in the diocese with the same special purpose. m) If the congregation is a third order, an attestation of aggre-gation from the superior general of the first order must accompany the petition. n) The. superior general, with the consent of the local Ordinary of the motherhouse, is to designate a secular or religious priest resident in Rome to act as agent for the matter with the S. Congregation. 3. Miscellaneous details. The expense incurred at Rome for the de:- cree of praise is to be classed as insignificant. The. process can be quite slow. One American congregation mailed the necessary mat-ters to Rome in June, 1950, and received the reply in March, i953. During the pontificate of Pius XII (1939-1952) the decree of praise has been obtained by ninety-two congregations; the highest number in any one year was twelve;" and eight of the congregations listed have their motherbouses in the United States.6 4. Continuance of superiors in ottice. Muzzarelli states that on the scf. Guti,%rez, CpR, XXXIV (1953), 129. 6Cf.Guti~rrez, ibid., 130-138. 254 September, 1953 PRACTICE OF THE HOLY SEE occasion of obtaining pontifical approval .or of a new approbation of the constitutions the general, provincial, and local superiors.remain in office but only for the time for which they had been elected or ap-pointed. At the expiration of this period a new election or appoint-ment is necessary. The ~ame principle is to be applied to general, provincial, and local councillors and officials. Canon la.w regulate.s precisely the duration in office of a local su-perior, who may not have more than two successive full three-year terms in the sam~ house inclusive of the time in office hnder the for-mer and the new constitutions. However, in the case of higher su-periors the Code merely.prescribes that they are to be temporary and leaves the determined legislation on the duration.and re-election or re-appointment to the constitutions. The almost universal practice of the Holy See in approving constitutions now gives the superior gen-eral a term of six years and permits an immediate re-election only for a second ttrm. A mother general who had two full six-year terms expiring after the approval of the new constitutions is fully eligible for a six-year term, and even for immediate re-election on the expira-tion of this term, under the newly approved constitutions. The time spent in office under the former constitutions is not to be computed, since these have now lost all force.7 II. LAW 1, Observance ot: laud. It is evidently the duty of superiors to en-force the exact observance of all the pertinent laws of the Church on religious, the Rule, and the constitutions. Negligence in the observ-ance of inual[dating laws on religious can have most serious conse-quences, and this is especially true of invalidating laws on the novice-. ship and professions. The S. C. of Religious gently admonished the superiors of one institute to be more diligent in the future in com-plying with all the laws on the noviceship and the professions. 2. Exaggerated custom books. Customs are necessary for order, effi-ciency, and reasonable uniformity, but some custom books have been too minute and oppressive. From unofficial reports and summaries this appears to have been the thought at the meeting of superioresses general of pontifical institutes held at Rome in September, 1952. Greater attention is to be given to the spirit of the law, since the law of any institute should be the incarnation of its spirit. Not many prayers, but prayer is what is necessary. Formalism, legalism, and ;Muzzarelli, pp. 206-207. 255 JOSgPH F. GALLEN ' Revietv for Religious externalism are to be avoided. The centering of the religious life in the fulfillment of innumerable details, formalities, and observances should be abandoned. Religious are magnanimgus souls who have sacrificed everything to attain and intensify the love of God, not fussy externalists. III. HABIT OF RELIGIOUS WOMEN 1. Form o~ the "~abit. Pius XII expressed the. general principle on the habit of religious women when he state~l that it should manifest the consecration to Christ, religious simplicity and modesty, and be in conformity with time, place, work, and hygiene.8 This norm does not demand any universal and fundamental change in the traditional habit of religious women. Furthermore, the prin, ciple is not new in the practice of the Holy See. The Normae of 1901 stated that the habit in material, form, arrangement, and color~ should conform to religious dignity, gravity, modesty, and poverty, and that "it should exclude any adornment that was apt to l~rovoke adverse comment or ridicule.9 In its typical constitutions for diocesan missio.nary con-gregations the S. C. of tl~e Propagation of the' Faith enjoined: "The habit is to be simple, accommodated to the usages of the people and the climate and not to European customs.''1° In the Statutes for Ex-tern Sisters the S. C. of Religious cdmmanded that the habit of these sisters was to be suitably adapted to their external work and also to external and local circumstances.1~ Sincere reverence for the religio~s habit does not exclude neces-sary modifications. The more practical doubts that arise about some habits seem to be of the following nature: Is sufficient allowance made in .the habit as a whole for the heat of summer and the cgld of winter? The cove~ing of tl~e head and face often causes a questiQn in the chance observer by its stiffness, closeness, ornateness, the time evi-dently necessary for laundering, the extension of the covering beyond the face, and in a.few cases this part of the habit appears to be pro-vocative of adverse comment. We may be permitted one illustration of these observations. The extension beyond the, face does not con-tribute to safety in driving an au.tomobile, frequently makes conver-sation somewhat unnatural, and ~nust be an obstacle in such cases as working on .a patient with a doctor. This is not the most serious SAAS, 43 (1951), 741; 44 (1952),.825. . 9Normae of 1901, nn. 66-67. ' lONormae pro Constitutionibus" Cong(egationum luris Dioecesani, n. 19. IIStatuta a Sororibus Externis Seruanda, n. 26. 256 September, 1953 PRACTICE OF THE HOLY SEE defect that has b~en noted in some religious habits. The sane and practical principles of the Holy See are clear in themselves. Each habit should be sincerely examined on its conformity with these prin-ciples. 2. White habit. The Holy See has f~equently approved in constitu'- tions an ;irticl~ permitting the use of the white habit to hospital sis-ters and to those for whom such dress is necessitated or counselled by other duties or the climate. This habit is accordingly in use in sev-" eral institutes in the infirmary, kitchen, in teaching home economics, and. in similar duties. We can argue safely from the practic~ of the Holy See that such a use of th~ white habit is permitted in all insti-tutes of religious women. The white habit should be as similar as possibl'e to the ordinary habit within the demands of hospital effi-ciency, which is its primary use. The ordinary habit does not have. to be worn under the white habit. 3. Change in the habit. A change in the habit of a pontifical insti-tute or of a diocesan congregation whose habit had been submitted to the judgment of the Holy See may not be made wit,ho,ut the permis-sion of the Holy See; in other diocesan congregations the permissior{ of all the Ordinaries in whose dioceses the congregation has houses is necessary and sufficient.12 Since the habit ik prescribed by the consti-tutions, a change must also have been previously approved by the general chapter. It can be safely held that only a change in the ex-ternal appearance of the habit demands these formalities. The Nor-mae of 1901 required the permission of the S. Congregation only for a change in the appearance (t:orrna) of the habit,13 and the Holy See approves constitutions that demand the permission of the S. Congre-gation only for a change-in the form or color. These constitutions. permit the mother general with at least the advice of her council to, make other changes in the habit, for example, in the material, and this norm should be followed by all institutes for a change that does hot affect the externa! appearance of the habit. IV. DOWRY AND RENUNCIATION OF PATRIMONY IN CONGREGATIONS l. Dowrg. The dowry'is and always has been proper to institutes of women. An amount larger than the one prescribed may be re-ceived as a dowry. An institute that does not exact a dowry may ~2Can. 495, '§ 2. 13Normae of 1901, n. 70; cf. n. 69. 257 JOSEPH F. GALLEN Reviev2/:or Religious receive a dowry that is f~eely offered as such. A subject may give, comple'te, or augment a dowry during the novic~ship and after first or final simple profession. In all the cases listed above the amount that may be given is unlimited, but any amount accepted as a dowry is subject to the laws on the dowry. ' These statements are accepted canonical doctrine.14 2. Renunciation of patrimong in'a congregation of women. The point here can be more clearly proposed in the form of a case. Sister M. Anita, a professed sister in a congregation, has a patrimony of $50,000. She wishes to give the entire amount to her institute, but can. 583, 1°, forbids her, whether her congregation is pontifical or diocesan, to give away this money during her life without a _dispensa-tion from the Holy See. When asked recently for such a dispensa-tion, the S. Congregation replied that the sister, without any permis-sion. of the Holy See~ could give the money to her institute as a dowry or as an increase in her dowry. If the institute wishes to spend any part of the $50,000, permission of the Holy See will be necessary, because can. 549 forbids the expenditure of the dowry. This per-missio, n will be given if the. institute furnishes satisfactory guarantee of returning the capital sum to the sister in the event of her departure from the institute. The interest on the $50,000 is acquired abso-lutely by the institute, but the capital sum must be restored to Sister M. Anita if she definitively leaves the institute, licitly or illicitly, whether her vows have been dispensed or not,15 This is the prefer-able solution of the case, since it was proposed by the S. Congrega-tion itself. The same solution may be followed in any congregation of reli-gious women for either a professed or a novice. A dowry given during the noviceship passes into the revocable proprietorship of the institute only at first profession and thus is not a violation of can. 568, which invalidates any renunciation or obligation that a novice places on his or her patrimony during the noviceship.16 The institute is the mere depositary of the dowry, without p~oprietorship, use, or usufruct during the postulancy and noviceship. 3. Renunciation of patrimonV in a congregation of men or women. The prohibitior~ of can. 583, 1°, quoted above, applies to all congre-gations of men Or women. However, according to the common in- 14Cf. q. 194 of the Quinquennial Report [or Pontifical Institutes. 1SCan. 551, § I. 16Cf. Larraona, CpR, XIX (1938), nora 17. 258 September, 1953 PRACTICE OF THE HOLY SEE terpretation, this prohibition does not ~xtend to the case in which t'he patrimony is given away, wholly or partially, on the agreement and with secure guarantee that it will be restored if- the religious should leave the institute or be dismissed. Professed religious in congrega-tions of men may thus follow this solution, for example, to give their patrimony to their institute. If this solution is follbwed, no law of the Code obliges the institute to secure the permission of the Holy See for the spending of the money. 4. Partial renunciation of patrimony in a congregation of men or women. Without any permission .of the Holy See, professed reli-gious iri congregations of men or women may with safe pr6bability give away absolutely to anyone even a large part of their patrimony provided the amount retained is sufficient to take care of the support of the religious in the event of departure from the.institute. A patri-mony that is. so small as to be entirely inadequate for such support does not fall under the prohibition of can. 583, 1% and may be given away absolutely to anyone,a7 5. New tendency in povert~l of congregations. There are indications that some wish the poverty arising from the simple vow in congre-gations to be made the same or at least to approach more closely the poverty effected by solemn profession, for example, by permitting the professed of simple perpetual vows in congregations to give away all their patrimony.~8 Only one known concession has thus far been granted by the Holy See in this matter. An institflte of religious women of simple vows obtained the following indult from the Holy See in February, 1951: "With the consent of the Prioress General and of bet Council, and upon a favourable report from the Mother .I_n_st_ructor, the religiou.s __m_a.y.at. tb.e _e.n_~ of .tb_e!_r tert.ianship, that is, about ten years after their first profession in the Institute, and pro-vided they have made perpetual vows, renounce their personal prop-erty present and future in favour of the persons or institutions whom they judge before God to merit their preference." V. ADMISSION OF ASPIRANTS The following articles, found in some constitutions recently ap-proved by the Holy See, will be of interest to other institutes. The candidate is obliged to present a testimonial of her free state, that is, lvCf. Bastien, n. 543, 3; Larraona. CpR, II (1921), 71-76. lSCf. Acta et Documenta Congressus Generalis de Statibus Perfectionis, I, 377,429- 431. 259 3OSEPH'F. GALLEN " Ret~ietu for .Religious ¯ of her freedom from impediments. The testimonial of good character is to ,be obtained from the pastor or another known priest. ,The S. Congregation inserted the following article in one set of' constitu-tions: "The Mother General is to interrogate accuratgly on the mat-ter of health, especially concerning diseases that are classed as heredi-tary, and she is to record in writing the replies of both the aspirant and her.parents or guardians." VI. P0STULANCY Although the practice of the Holy See was said to demand that the time of the postul~ncy be accurately determined in the constitu-tions, thre'e sets of constitutions recently approved for congregations of sisters state this time only indefinitely, that is, "for .at least six months," and "not less than six months." A. congregation 6f sisters, whose postulancy is six months, re-quested and,received from the Holy See an indult for fivel years to prolong the postulancy two and a half months for all. This pro-longation will make it possible to complet~ a full coll~ge year during the postulancy. The Apostolic Delegate possesses the faculty of shortening or prolonging the postulancy prescribed by canon law.19 VII. SECOND YEAR OF NOVICESHIP 1. Dispensation. Canon law commands only one year of novice-ship, but many institutes prescribe a second year by the law of their own constitutions. The Holy See evidently does not wish an insti-tute to make a ~practice of asking dispensations from this second year. One pontifical congregation added the second year only recently, and {he Holy See granted an indult for three yeats to one of its provinces to have only. one year of noviceship. The province was.in extra-ordinary and urge.nt need of personnel. 2. Ernptogment in external" works. On November 3, 1921, the "S. C. of Religious issued an Instruction for all congregations, pon-tifical and diocesan, on the employment of novices in the external works of the institute during the second year of noviceship. " The Holy See inserts the principles of this Instruction in the constitutions of pontifical congregations. They should, therefore, be contained also in'diocesan constitutions, either approved 6riginally or revised after the promulgation of the Instruction.' These princil~!es are: (a) The spiritual formation proper to the noviceship.must be pri- 19Bouscaren, 1948 Supplement, 131. 260 September, 1953 PRACTICE OF THE HOLY SEE mary in the second year, employment in external works secondary. (b) This employment is allowable only if permitted by the consti- . tutions, custom, or usage of the congregation. (c) The only licit motive for such employment is the instruction of the novices, never th,e utility or advantage of the congregaiion. (d) The employment is to be carried out witb.~ruderice and moderation. Novices are never to have the sole charge of any external employment but are to work under the direction and supervision of an experienced and exemMary religious. (e) Novices may not be sent out of the novitiate house for such employment unless this is permitted by the constitutions, custom, or usage and the motive is exceptional, extraordinary, seri-otis, and based solely on ~be requirements of the. novice's t~aining, never on the necessity or advantage of the congregation. (F) All such employments must be given up for the two full months pre-ceding first profession, and this time is to be devoted wholly to svir-itual formation and to preparation for profession in the novitiate house?0 A congregation of sisters stated simply in a quinq.uennial report that i~ employed the second-year novices in external works. The reply of the Holy See contained the statement that the Instruction quoted above was to be observed.21 An unofficial summary of the Roman meeting of superioresses general quotes the Secretary of the S. Congregation, Father Larraona, as having r~asserted the principles of the Instruction. He is also reported as having stated that there are always dangers attendant upon this work outside the novitiate. The motive for a second year of noviceship has b~en the necessity of a deeper spiritual formation in institutes, devoted to a very active life. This motive is verified in practically all modern congre, gations. No one experienced in the training of young religious will deny that two years are too brief a period for a proper spiritual formation. It is not very reasonable to prescribe prudently a second year of novice-ship in law and then imprudently overturn the law in fact. This is the reason why the S. Congregation insists on the fundamental prin-ciple that the second year must be maintained as a year of novicesbip. Employment outside the novitiate house should be even mor~ care-fully avoided. The practical consequence of separation from the master or mistress o'f novices is almost always'the lack of any spir-itual formation proper to a noviceship. A sincere examination of the ~°Bouscaren I, 302-304. ¯ 21Cf. q. 176 of the Quinquenn:,al Ro~ort for Pontifical Institutes. 261 JOSEPH F. (3ALLEN ReOiew for Religio,,s effects of employing the second-yehr novices in external works will lead to a more universal observance of this most important Instruc-tion of the Holy See. VIII. PROFESSION I. Dispensation from longer period of temporary vows. The Code of Canon Law prescribes that a perpetual profession, solemn or simple, is invalid unless preceded by three full years of temporary vows.zz Only the Holy See may wholly or partially abbreviate this triennium in any institute; since the abbreviation would be a dispen-sation from the law of the Roman Pontiff. The same principle and reason are true with regard to permitting perpetual profession before the completion of the twenty-first year.23 Some institutes impose a longer period of temporary vows by the law of tfieir own constitutions. This period is usually five, much more rarely six, years. These added years are required only for the liceity o~ perpetual profession unless the constitutions certainly de~ mand them for validity. The latter is practically never permitted by the Holy See in approving constitutions. The constitutions of one pontifical congregation of brothers state that the prescribed five years of temporary .vows are required for the validity of its simple per-petual profession. ¯ In diocesan congregations the local Ordinary may dispense from the entir~ added duration of temporary vows if it is required only for the liceity of perpetual profession24 and probably also when it is demanded for the validity of the latter,25 since he is the legislator for such congregations.~6 Many canonis~s would very likely demand that the dispensation be secured from the Holy See in the latter case, if we mawr argue from their similar doctrine on a dispensation from the second.year of noviceship. The local Ordinary has no power to dispense in this matter in pontifical congregations. Some authors .permitted the religious superior who admits to perpetual profession to abbreviate briefly the added duration of tem-porary vows, for example, to dispense from three months of a six-year period, but they restricted this faculty to the case. in which the 2ZCan. 572, § 2; 574, § 1. ~Can. 572, § 1, I°;. 573; 574, § 1. z4Cf. Bouscaren, II, 167. 25Cf. Regatillo," Interpretatio et lurisprudentia, 172; Instituti'ones furls Canonici, I, n. 698. Z6Can. 492, § 2: 495, § 2; 80. 262 September, 1953 PRACTICE OF THE HOLY SEE added duration was required only for the liceity of perpetual pro-fession. 27 However, in the constitutions of pontifical congregations recently approved, the S. C. of Religious ,has been adding the clause that the Holy Seealone may dispense wholly or partially from the added duration, even when required only for the liceity of perpetual profession. Therefore, the faculty of abbreviation given to religious superiors in the doctrine of authors quoted above is more probably not true. The better doctrine is that they possess this power only if it is expressly granted to them by a general or. particular principle of their law. Otherwise any dispensation from the added duration in pontifical congregations should be secured from the Holy See .and in diocesan congregations from the local Ordinary. 2. Prolongation of temporary prot:ession beyond six years forbidden. The point here also can be more clearly proposed in a case. Brotl~er Francis Joseph made his temporary profession at the age of seven-teen. His profession extended to the completion of his twenty-first ~'ear. At the latter time and after the brother has spent four years in temporary vows, his higher superior is doubtful of his suitability for perpetual profession. May this superior prolong the temporary vows for another three years? Tlhe source of the difficulty is can. 574, § 2, which states: "The legitimate superior may prolong this period but not beyond a second term of three years . " The more probable interpretation of this canon has been that a pro.longation is illicit if thereby the entire pe-riod of temporary vows exceeds six years. The. contrary opinion was admitted to be probable and safe. One of the arguments for the first opi.nion has been the practice of the Holy See. The S. C. of Religious has constantly admitted a prolongation of only one year when the constitutions prescribed five years of temporary vows and has excluded any prolongation when the constitutions imposed six years of temporary vows. It was con-cluded that the S. Congregation did not wish the period of temporary vows to exceed six years. This argument is strengthened by the cur-rent practice of the S. Congregation, since recently approved consti-tutions contain the explicit statement that the entire period of tem-porary vows may not exceed six years. Furthermore, Larraona states that the 1)emporary profession may never be prolonged beyond six years without violating the Code and affirms that this has been de- 27Cervia, 128; Goyeneche, CpR, IX (1928), 325; Schafer, n. 973. 263 J(~SEPH F. G?~LLEN for Religious tided in plenary sessions of the S. Congregation and in audiences.28 He and Guti~rrez state that this same doctrine is based on a reply of the Code~ Commission, has been the constant in(erpretation and prac-tice of the S. CongrFgation, and conclude that a prolongation beyond six years in any institute demands an indult of the Holy See?9 This conclusion is justified by the arguments, even though the reply of the Code Commission has not been published. The solution of the case given at the beginning of t.bis number is accordingly that the vows of Brother Francis Joseph may be pro-longed for two years but a prolo,ngation beyond the six years de-mands an indult from the Holy See, whether the institute is pontifical or diocesan. 3. Place of first ternporar~lprofession. Can. 574, § 1, commands for liceity that the first temporary profession be made in the novitiate house. The Code prescribes nothing concerning the place of sub'se-quent temporary professions nor of perpetual profession, solemn or . simple. Constitutions frequently explicitly state that these may be made in" any house of the institute. For a proportionate reason, the S. C. of Religious.will grant a dispensation permitting the first temporary profession to be m~ide outside the novitiate house. If a motherhouse is under the authority of the one local superior and consists of a novitiate, juniorate, ter-tianship, and an academy for girls, the first profession may be made in any part of such a motberhous~ without a dispen.sation from the Holy See. The canon does not demand that the first profession be made within the part of the house reserved for or used by the novices but in the novitiate bourse. Th.erefore, a first profession m~ide any- .where in the latter satisfies the prescription of this canon. 4. Private devotional renetoal of vows. Constitutions approved by the Holy See often counsel th~ freqiient private .renewal of vows, especially after the reception of Holy Communion. Such constitu-tions usually add that special indulgences are attached t'o the latter ¯ practice. It is true that an indulgence, of three years is attached to such a renewal after the celebration of Mass or the reception of Holy Communion,3° but it is difficult to see why such a fact should be men-tioned in the constitutions, which are to contain.the more funda-mental laws of the institute. ,- 2SLarraona, CpR, XXVIII (1949), 196, nota 17. ~Larraona-Guti~rrez, ibid., 332~ .nota 42. 3ORaccolta, n. 695. 264 September, 1953 5. Special vows. The Holy~ See manifested from at least 1892 that it would no longer approve special vows in new institutes.31 The -same principle has been reaffirmed on more than one occasion. congregation of sisters, approved by the Holy See before 1850, re-cently asked the S. Congregation of Religious for an authentic inter-pretation of its constitutions on the. existence of a fourth and fifth vow. The S. Congregation in its first reply affirmed the existence of ¯ both vows, since the language of the formula of profession and the history of the matter clearly indicated that these were intended as special vows. The fourth vow was the ser'~ice of the poor, sick, and ignorant. This is especially the 'type of vow'that the Holy See will not ~dmit in new institutes, since it constitutes the special end of the institute, is already an obligation of the constitutions, and is accordingly pri-mary remot~ matter of the vow of obedience. The fifth vow, taken also in temporary profession, was that ofperseverance. A. second reply of the S. Congregation clarified this fifth vow: "The fifth vow of persevering in the same vows is to be understood in the following sense. The obligation of persevering temporarily or perpetually, ac-cording to the mind and practice of this Sacred Congregation, is in-cluded in the temporary or perpetual profession. Accordingly the words of the formula of profession on perseverance are not to be ¯ understood in th~ sense of another vow." The Holy See and authors have also defined the special vow of stability, taken in imitation of the Benedictine vow, as being con-tained in the obligation of perpetual profession,aa The vow of s~a-bility of Benedictine Sisters is defined: "By the vow of stability the Sisters attach themselves to the hbuse of their profession and ufiite themselves with the religious family there existing, and promise never to 'wrest their necks from under the yoke of the Rule.' " It is not impossible to find different and approved definitions of these special vows in theconstitutions of pon.tifical institutes, for example, that of stability. IX. TELEPHONE AND RADIO In a recent approval of the constitutions of a congregation of sis-ters, the H01y See inserted the.article: "The use of the telephone and alBattandier, n. 186¯ 32Normae'of 1901, n. 102¯ 33Bastien, n. 481. 2: Battandier, n. 187. 265 ,JOSEPH F. (3ALLEN ,Review [or Religious radio is to be regulated by the superior." In its reply to the quin-quennial report of the same type of congregation, the Holy See stated: "Listening to the radio in private does not appear becoming; therefore it would be better to forbid it." X. WORKS OF THE INSTITUTE § 1 Teaching Sisters and School~ 1. duniorates. This section on the works of the institute contains the most practical matter of this article. Unless otherwise noted, the articles quoted in this section have been inserted by the Holy See in constitutions approved during the past two or three years. The articles on the juniorate are: "After their profes,sion the Mother General shall assemble the junior professed in houses of formation, where, under the direction of a competent, l~Iistress, they shall attend Catholic schools, if. such exist. They shall be supplied with all m~ans necessary' for the pur-pose and shall apply themselves diligently to the attainment of diplo-mas that will be recognized also civilly." ¯ "During this time of formation it will be profitable to supple-ment the classes with lectures and instructions by learned Catholics, who shall emphasize the relation of teaching with Catholic faith and morals." The question of juniorates was discussed at the meeting o~ the superioresses general in Rome. The value and necessity of juniorates were clearly seen, but their immediate initiation, program, extension, and duration were left. to the individual institutes. The necessity of appointing a special Mistress of Junior Professed, distinct from the local superior, . was stated more categorically. It is to be noted that the article quoted above is far more absolute than the unofficial ,re-ports of the Roman meeting. I doubt that any experienced higher superior of congregatio,ns of brothers or sisters denies the necessity of juniorates for the proper spiritual formation and education of subjects. I personally believe that the necessity of juniorates has passed the point of discussion and opinion; it is now a matter of conviction and urgency. Congrega-tions of brothers and sisters should immediately institute a juniorate. This means that the junior professed will not be applied to the ex-ternal works of the institute until they. have completed their under-graduate studies. Extyerience proves that there is only one way of attaining this supremely important object: the superior general must 266 September, PRACTICE OF THE HOLY rise to his or her strongest moment and command it. Let no one swell the low notes of those who chant mournfully that it cannot be done: whaf has been done can be done. If the argument is proposed that the junior professed should be tested in the external works and life of the institute before perpetual profession, the answer is easy. The institute can study the expediency of increasing, with proper permission, the prescribed period of temporary vows to five or six years. The juniorate for those destined to be nurses will require study and investigation for the attainment of a suitable program. 2. Preparation for perpetual profession. This number and the pre-. ceding apply equally to brotbe~s and sisters destined for works other than teaching. At the Roman meeting of superioresses general the withdrawal of the junior professed from the ordinary life of the in-stitute for one or several months of renovation of spirit and of deeper and more mature spiritual formation before perpetual profession ap-pears to have been authoritatively favored. However, this can scarcely be held as necessary if the institute has an-adequate junior-ate. It will also be very close to the noviceship, since most institutes have only three years of temporary vows. While I do not deny the merit of this suggestion, it seems to me to be far more necessary for institutes of brothers and sisters to study the initiation of such a program several years after perpetual profession, when the religious has spent more years in the ordinary life and works of the institute and is in the age group of thirty to thirty-five. This is the critical age for religious. The vision and heart of spiritual youth have often suffered a slow death from worldliness, selfishness, the gradual e'xclu-sion of mortification, the abandonment of real prayer, and the de-structive, disillusioning, and even embittering example of others. It is. the age that needs spiritual revivification and rejuvenation. If this is not had, the soul can readily grow old with the body and crawl into eternity as enfeebled by mediocrity as the body is by age. A longer period is desirable, but it would be sufficient to devote one full summer to such a renovation. This plan does not exclude the advisability of the renovation before perpetual profession, but the necessity, value, intensity, and duration of such a renovation would depend on the length of the noviceship, the existence of a juniorate, the number of years spent in the active life, and the adop-tion of the later renovation here recommended. 3. Continuation of studies after the junforate. "After they have received their diplomas, it is the duty of the 267 JOSEPH F.'GAIzLEN Rebiew For Religious Sisters t6 advance their k~towledge by unremitting study anal reading of the books that are constantly being published." Th~ sense of this article admits no doubt, but its present observ-ance is more than doubtful; It is safe to assert that the daily average time granted to sisters for preparation for class and advancement is about an hour. If this is sufficient for preparation for class and ad-vancement, it seems equally safe to hold that only a genius may am-bition the life of a sister. ¯ The article is merely a dictate of common sense for instittites de-voted, to teaching. It will never be properly observed unless careful thought is given to such headings¯ as the following: learning is not incompatible with true piety: a solid and inspiring education in the juni0rate; the elimination of interminable vocal prayers in common: the realization tbat some spiritual duties may be made privately; the quick and painless death of the restlesshorarium that finds peace only in the clangor of. the bell; peaceful acquiescence in the fact that study in'one's room or cell is not forbidden by the natural'or canon law:~ sufficient sleep, holidays, and vacations; .a notable lessening of the time given to domestic work; the employment of more lay teachers and more secular help for domestic work; finally and especially; the elimination of the present totally unreasonable overwork. We can aptly add the admonition given by the Holy See in its reply to the quinquennial report of one institute. There are very few institutes of brothers and sisters that cannot profit by. this ~idmoniti6n: "If possible, something should be done to correct the situation whereby the' sisters, exhausted by excessive labor, are apparently exposed to many difficulties and dangers and consequently fail in carrying out, the religious life." An unofficial summary of the Roman meeting ~f superioresses general contains some very pertinent thoughts on this heading. Let us hope that the superiors subscribed .to these thoughts as actualities to be attained and not as 'the dreams of a waning summer. These thoughts are: "Maternai care must be taken of the health of the religious; the work of each must be orderly and moderate; each religious must have time for her exercises of piety." "The schedules must always be reasonable and adapted to the various regions and apostolic ministries today confided to religious." "In their individual houses, the Superiors General will provide for all the Religious the possibility and facility; 'of a Christian life 268 September, 1953 PRACTICE OF: THE HOLY SEE (with the Sacraments, the Word of God, Spiritual Direction, etc.) and of Religious life with the posiibility of carrying out the duties imposed on them by their consecration to God (day~ of Retreat, Spir-itual Exercises, and spiritual practices common to the individual In-stitute) ." "It must be remembered that the a~ostolate is also a science and an art and that the Holy See insists on the elevation of the literary. technical and professional culture of the Religious, on the absolute necessity of degrees required for the exercise of the various profes-sions: on the necessity of aspirin~ to a greater degree of proficiency, never thinking that one's culture is adequate f9r the present need." 4. Progress and annual meeting. "The Congregation is to adopt, the prhisewortby custom of an annual meeting of all the Sister teachers, under the presidency of the Mother General. for a discussion of methods of teaching and of the traditional pedagogy of the Congregation, in order that the schools of the Congregation may not only equal but surpass secular schools." 5. Subjects at~o to be studied. The following article will encourage those who are promoting courses of theology for brothers or sisters. Such a course should be partially completed in the juniorate. "They ar~ to study also dogmatic and moral theology, ecclesiasti-cal history, sociology, liturgy, Gregorian chant, and similar matters. For all of these studies the Sisters are to be" supplied with books for their individual and constant use." 6. Library. The community library, especially in small religious houses, can readily be neglected. If we had the pen and unction of Kempis, we would lament that the food of the modern monk is more abundant than his books. The library should be augmented con-stantly with books appert~aining to the subjects taught in the school and also with newly published spiritual and cultural books. The article of the Holy See On the library is: "Each house shall have a library containing Catholic books on the entire field of pedagogy." 7. Teaching of Christian doctrine. "The Sisters shall not forget that they must be approved by the local Ordinary for the teaching of Christian doctrine." "In explaining Christian doctrine, the Sisters .shall proceed gradually and, as far as possible, they shall aim to instill into the minds ,of their, pupils a thorough knowl~edge of the tt, u_ths of o~faith rather than to have them commit to memory a series of formulas." 269 JOSI~PH F. GALLEN Review For Religious The following articles were inserted' by the Holy See in the con-stitutions of a congregation especially dedicated to the teaching of Christian doctrin~ and approved finally by the Holy See in 1949. "Since the sacred sciences are especially helpful to an' understand-ing of Christian doctrine, the Sisters shall place great emphasis on the .study bf dogmatic, moral, and pastoral theology, eccl~siastical history, and similar subjects. A collection of books on Christian doctrine, especially ~f recent worthwhile publications, is to be ac-cessible to the Sisters and others who devote themselves to the teaching of Christian doctrine." ""It will be very advantageous for the Sisters, with the proper authorization', to publish and distribut~ printed works on Christian doctrine." 8. Some norms of teachin~l. , "The Sisters. shall take care that order and cleanliness are ob-served in the classroom." "They should stu.dy the character and disposition of mind of all their pupils and are to unite a certain gentleness of treatment with strictness, when/he latter is necessary." "The 'inordinate inclinations oi the children are to be corrected gradually, and they are to be aided in the acquisition of good habits by the stimulus of admdnition, opportune advice, and by bringing to light the law Of conscience, which,'as is well known, appears from the earliest years." "Offensive speech~ blows, and intemperate anger are to be avoided in punishments. A moral sense of responsibility for theii actions rather than servile fear is to be inculcated in the minds of the chil-dren." "The Sisters are to refrain absolutely from partiality and prefer-ence in their relations with the children. The deportment and coun-tenance of the.Sisters should manifest an evenness of disposition and kind.heSS united with something of reverence." "" "Experience proves that the fostering of the interior life, which is developed by good actions, faith in God, and self-sacrifice, appears even in young children as the right and safe path along which life is to be guided." "A love of modesty is to be developed in girls with regard to dress, deportment and their conduct with others." 270 " September, 1953 .PRACTICE OF THE HOLY SEE § 2 Sister Nurses arid Hospitals 9. Training and.continued pr6gress. "['he problem of overwork is particularly acute in the case of brothers and sisters applied to hos-pitals. In some religious hospitals a weekly holiday is apparently unknown. The continuation of this practice is unthinkable. Every brother and sister nurse should have at least one day a week that is completely free from hqspital duties, and it would contribute' much to 'their health, quiet of mind, and spirituality to spend as often as possiblea notable part of this weekly holiday awa.y from the hos-pital environment. Overwork will not facilitate the continued study and progress demanded by th~ following article that is inserted in constitutions by .the Holy See: "The Sister nurse must strive to increase her knowledge after she has secured a diploma valid also according to civil law." I0. Medical ethics. "A Sister is to refrain from administering medicines or assisting at Operations that are forbidden by the Church. In cases of doubt she is to consult the Superior." "Especially in extraordinary and important cases where there are at stake .the preservation of a human life, reverence for the human person, and care for the conscience of the patient, even if it is a case of extreme pain and gi.ves rise to such questions as euthanasia and others of similar nature,, the Sister shall be careful to give no help to an ac-tion that is contrary to Catholic principles." 11. Mod~stg¢. The Holy See has been inserting the following article in constitutions for several years past: "In certain cases where the care to be given is Of a particularly delicate nature, the Sisters shall dvail themselves, if possible, of the services of .the secular personnel or of the members of the sick per-son's family; for extraordinary cases the Superior should designate Sisters of proven piety and mature age who are williog to perform such works of chhrity. It is the duty of the General Chapter or Council to enact measures in this regard, to which the Sisters must con form." 12. Education as doctors. The following article, proposed to the Holy See in the genera] revision of the constitutions of two. congrega-tions, was approved by the S. C. of Religibus: "The Sisters assigned to the hospitals must be thoroughly pre-pared for the efficient discharge oftheir duties. There should be some Sisters educated as doctors and qualified for th6 various .departments 271 , C. A. HERBST Review for Religious ¯ of the hospital." Canon law does not forbid clerics or religious to study medicine or surgery. Canons 139, § 2, and 592 forl~id clerics and religious of both sexes to devote themselves avowedly, habitually, and for profit to the practice of medicine or surgery. Religious institutes devoted to nursing have by their approbation as such permission to practice the medicine and slight surgery demanded of nurses. Local Ordinaries in missionary countries may permit their missionaries, priests and re-ligious men or women, to practice medicine and surgery provided they are skilled in these arts, demand no payment, and observe rood-esty intreating the opposite sex. In other countries clerics, brothers, and sisters Who wish to i~ractice medicine or surgery must secure an indult from the Holy See. The article quoted above and approved by the Holy See implicitly grants to the two congregations a dispen-sation from th~ canonical prohibition of the practice of medicine and surgery for those qualified as doctors. Care is always to be taken to secure prbper civil authorization for the practice of these arts. [EDITORS' NOTE: Father Gallen's article will be concluded in November.] Discipline C. A. Herbst, S.J. It"I"HE very first step towards wisdom is the desire for discipline, .,| .and how should a man care for discipline without loving ~t, or love it without heeding its laws, or heed its laws with-out winning immortality, or .win immortality without drawing nearer to God" (Wis. 6:18, 19) ? Who could explain more clear!y or_show more beautifully than the Holy Spirit Himself does the place of discipline in the life of one who really wants to love God? "Order is heaven's first law" the proverb says. ¯ This conformity to law comes from discipline. Discipline in the passive sense is con-trol gained by enforcing obedience or order. There is order even in heaven, where God is supreme and the angels are ministering spirits. Where there is disorder chaos soon appears and it is impossible to at-tain the end of any organized society, which is the common good. The modern "autonomous man" is a law unto himself, a tyrant, an outlaw. Were the order established by discipline removed, "the bounded waters would lift higher than the shores," as Shakespeare says~ ?and make,a sop bf, all this.solid globe.';o ~ Then might, is right, "and the rude son should strike his father dead." Unleashed from 272 September, 1953 DISCIPLINE discipline, power obtained by our modern Hitlers and Stalins whets the appetite for more power. "And appetite, an universal wolf, must make perforce an universal prey, and last eat up himself." (Troilus and Cressida, I, iii.) Discipline corrects. This is its first function: a negative one, surely, but basic and important ever since the beginning when man short-circuited his powers through original sin and "to err is human" became a proverb. It is only too clear that in younger religious fre-quent correction is necessary. It helps to make away with the "old man," and who can put on the "new man" before putting off the old? The ways of the world (and they are gaining mightily with each decade) are not God's ways. In men of good will. which we presume aspirants to the religious life to be, correction should lead to prompt reform, or at least to a prompt attempt at reform. In those. who have already spent some time in religion it should lead not only to prompt but to thorougl~ and lasting reform. ReForm. That is a distasteful word to the worldling but opens up a vast field white for the harvest for the ease-loving religious. And we need not look across the table and plan reform for him. As Father said: "If ever you want to start a reform, start on yourself." "Charity begins at home" is true even in this negative aspect. Reform is the correlative and result of correction, and d'iscipline's first work is to correct. Discipline molds. It forms a religious after thi~ likeness of Christ. It shapes him. A character, a soul, is like clay in the hands of the p.otter. As defects are removed by correction the new man takes form under the interior influence of grace and the external influence of dis-cipline. It is exhilarating to see the young religious grow. That an earnest and fervent religious does grow even those who live with him can see. Those, however, who had known him i'n the world and after a few years see him as a religious are the ones who are really amazed at the change. The religious life is a school of perfection. One ex-pects a school to teach and mold and form and change and enlighten. ¯ .Discipline educates a soul, "leads out" its powers, the mind and the will, and induces them to make the most of the wonderful gifts God has given to each one of His children. Discipline strengthens. It gives one moral and spiritual power to act, live, and carry on enduringly and vigorously. This is conspicu-ous in the athletic world. Those who achieve fame in the field of sports do so because they have acquired physical strength, speed, and" accuracy of sense and muscle through long and severe disciplinary 273 C. A. HEI~BST Review for Religious train!ng. This extended and careful practice, their abstinence from food and luxuries and entertainment, is more rigorous than most re-ligious have to submit to. ."And they for a corruptibl( crown, but we for an incorruptible one." ~ Through discipline we store up resources of moral and spiritual strength whict~ we may draw upon in times of trial and temptation. A well-trained sc~ldier will come through many a difficult'and dang(r- ~ ous battle where an undisciplined one will succumb, as we found out in World War II. Through'discipline one acquires a great power of resistance. Discipline causes a soul to become effective and efficient in the direction~ of spiritual achievement, and to be foiceful in its life and work. A strong soul is ardent and zealous, too, and enthusiastic for, the things of God. Neither is a well-disciplined soul easily injured, subdued, or taken in. He is like a fortress, strong and firm. It is vigorous, healthy~ and tough, like an oak. Discipline makes a soul sturdy and unyielding. In the religious life we consider religious discipline in connection v~ith obedience. From an analysis of the word itself, discipline means teaching, training. "Considered in the authority which governs, re-ligious discipline is the sum total' of the rules with their ~anction. By the rules superiors teach the way which is to be followed; by pen- "ances in ~ase of infraction they bring back those who have strayed and repair the scandal given. Considered in inferiors, discipline is also c~lled regular observance, and is the ,faithful observance of the rules, in which observance all the members of the community unite in holy harmony. So important is religious discipline that it must be con-sidered as morally necessary for the conservation of the order as a whole, for that of.the religious life in a community, and for that of the spiritual life in each individual. According to what has been said, it is easy to see that superiors are under grave obligation to maintain religious discipline in the community; and in this regard, "connivance. on their part can easily become a consideiable sin" (Cotel, Catechism of the Vows, 137- 140.), In this connection we might note Canon 593: "Each and every religious, superiors as well as. subjects, must not only keep faithfully and completely'the vows they have taken, but also lead a life in conformity with the rules and constitutions of their own in-stitute and thus strive ~fter the perfection of their state." The rule of each religi0us.institute urges regular observance on ¯ all Each institute must first and foremost, of course, observe the law 274 ' September, 1953 D~SCIPLINE of the Church for religious. In Canons 594-612 we have mentioned especially the careful observance by all of th~ common llfe with re-gard to food, dress, and furniture; the careful performance of gpir-itual exercises; the wearing of the religious habit;

The aim of the publication is to assess the current legal solution within the scope of placing the notion of an agricultural holding as a basic conceptual category of the agricultural law in the Civil Code. This problem is directly connected with the postulate of coherence of the whole system of private law when it comes to the most important structural elements or just the understanding of basic notions. The statutory regulation of trade in agricultural real estate and agricultural holdings should be a code regulation, and the location of the definition of an agricultural holding in the Civil Code should be conducive to strengthening ownership. In the dilemma whether to keep in the Civil Code the regulation of trade in agricultural land (including its conceptual network with an agricultural holding at the forefront) or to transfer it to a special act (or perhaps even to the Agricultural Code), it is impossible to point to a just and possible solution. 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Meine Dissertation beschäftigt sich mit den institutionellen Aspekten staatlicher Zahlungen für Ökosystemleistungen (Payments for Ecosystem Services "PES") in China. Marktbasierte Ansätze zur Steuerung von Ökosystemleistungen, insbesondere von PES, wurden in den letzten Jahrzehnten als neue und innovative Politikinstrumente angesehen. Entsprechend diesem internationalen Trend sind PES auch in China populär, werden jedoch meist mit dem inländischen Begriff der Ökokompensation beschrieben. Einen wirtschaftlichen Anreiz für Verhaltensänderungen zu schaffen, wenn das Ökokompensations-Programm nur ein Ausgleich für gesetzliche Einschränkungen ist, kann eine Herausforderung darstellen. Die Merkmale der Ökokompensation unterscheiden sich von anderen nationalen PES-Programmen, da sich das Governance-Modell, die Eigentumsrechte und die gesellschaftlichen Strukturen in China stark von anderen Staaten unterscheiden. Die Ökokompensation steht vor vielen institutionellen Herausforderungen, wenn es darum geht, ökonomische Anreize für Verhaltensänderungen zu schaffen. Zahlungen für Ökosystemleistungen, die Elemente sowohl eines freiwilligen, marktbasierten als auch eines hierarchischen Systems kombinieren, um mit den besonderen institutionellen Rahmenbedingungen umzugehen, wurden bisher noch nicht ausreichend untersucht. Eine Wissenslücke besteht insbesondere hinsichtlich der Anpassung des Designs von PES an die institutionellen Rahmenbedingungen in China. Die Mechanismen von Zahlungen für Ökosystemleistungen in China unterscheiden sich in wichtigen Punkten von den aus der westlichen Erfahrung bekannten Mechanismen. Die vorliegende Dissertation zielt darauf ab, die Diskrepanz zwischen der allgemein gültigen Rahmung von Zahlungen von Ökosystemleistungen und der Realität ihrer Praxis zu verringern, indem sie eine institutionelle Analyse des chinesischen staatlichen PES-Programms vornimmt. Das Sloping Land Conversion Program (SLCP) gilt als eines der weltweit größten PES-Programme und ist ein wichtiger Bestandteil der Ökokompensation. Das erste Ziel dieser Dissertation ist es, anhand des SLCP als empirische Fallstudie zu verstehen, wie das institutionelle Design des staatlichen PES in China verbessert werden kann. Das zweite Ziel ist in einem breiteren internationalen Kontext zu sehen und zielt darauf ab, einen methodischen Beitrag zur Analyse der Governance von Ökosystemleistungen zu leisten. Die Dissertation folgt einer kumulativen Struktur, die aus einem Rahmentext besteht, in den fünf, von Experten begutachtete, Artikel aus internationalen Fachzeitschriften integriert sind. Kapitel 1 ist eine Einführung, in der die Forschungslücken und die Forschungsziele im Hinblick auf staatliche PES beschrieben werden. Kapitel 2 liefert die theoretische Grundlage der institutionellen Ökonomie und zeigt die Bedeutung der Governance von Naturressourcen in China auf. Darauf aufbauend konkretisiert Kapitel 3 das Forschungsdesign, indem es die Forschungsziele in verschiedene Forschungsfragen untergliedert. Kapitel 4 beinhaltet den Ergebnisteil, der fünf Zeitschriftenartikel umfasst. Der erste Artikel liefert die konzeptionelle Grundlage für alle nachfolgenden Untersuchungen, die in dieser Dissertation vorgestellt werden, und gibt einen Überblick über die Wirksamkeit und die institutionellen Herausforderungen des chinesischen SLCP. Sowohl der zweite als auch der dritte Artikel sind empirische Untersuchungen. Der zweite Artikel untersucht, wie die sozioökonomischen und institutionellen Bedingungen Anreize für Haushalte in ländlichen Gebieten schaffen, um die primären Umweltziele des SLCP zu erreichen. Der dritte Artikel zeigt, wie lokale Dynamiken die Umsetzung des SLCP beeinflusst und geprägt haben. Der vierte Artikel veranschaulicht und diskutiert die im zweiten Artikel angewandte Methode im Vergleich zu einer weiteren Fallstudie in Deutschland. Der fünfte Artikel schließlich stellt die Stärken und Schwächen der im dritten Artikel angewandten Methode den Erfahrungen ähnlicher Studien in vier weiteren Ländern gegenüber. Zusammen liefern diese Artikel wichtige Beiträge für die beiden Ziele der Dissertation. Kapitel 5 beinhaltet die Synthese und Diskussion der Ergebnisse und Kapitel 6 schließt die Dissertation ab. Das wichtigste Ergebnis dieser Dissertation ist, dass die Wirksamkeit des staatlichen PES in China das Ergebnis der Interaktion der treibenden sozialen Kräfte ist, während institutionelle Rahmenbedingungen und lokale Dynamiken eine Schlüsselrolle bei der Ausgestaltung der Programmumsetzung spielen. Das SLCP hätte unter bestimmten institutionellen Bedingungen ein großes Potenzial für die Schaffung signifikanter Skaleneffekte und für die Verbesserung der Umwelteffektivität. Allerdings weicht die derzeitige Umsetzung des SLCP wegen der besonderen institutionellen Rahmenbedingungen erheblich von dem von der Politik geförderten Marktansatz ab. Zwar haben die institutionellen Rahmenbedingungen die breite Akzeptanz und schnelle Entwicklung des SLCP in der Anfangsphase nicht behindert, doch gibt es keine Möglichkeit, einen langfristigen Erfolg im Hinblick auf die Umwelteffektivität zu erreichen, wenn die wichtigsten PES-Elemente fehlen. Der überwiegend von oben nach unten gerichtete Ansatz des Programms und das Fehlen von echter Freiwilligkeit, Konditionalität und Eigentumsrechten werden zusammen als kritische Faktoren verstanden, die mögliche Misserfolge langfristig erklären. Ein weiterer Beitrag der Dissertation sind die methodischen Ansätze, die zum besseren Verständnis der Governance von Ökosystemleistungen beitragen. Diese Dissertation zeigt, dass Ansätze, die qualitative und quantitative Methoden kombinieren, wie z.B. Qualitative Vergleichende Analyse (Qualitative Comparative Analysis "QCA") und Soziale Netzwerkanalyse (SNA), ein großes Potenzial für die institutionelle Analyse und partizipative Forschung von PES haben. Bei beiden Methoden wurde besonderes Augenmerk auf die detaillierte Beschreibung ihrer Anwendung sowie die damit verbundenen Vor- und Nachteile gelegt. ; My dissertation focuses on institutional aspects of governmental payments for ecosystem services (PES) in China. Market-based approaches for ecosystem service governance, particular the PES, have been considered new and innovative policy instruments over the past decades. Corresponding to this international trend, PES schemes in China are mostly described by the domestic term eco-compensation. However, the characteristics of eco-compensation are distinct from other national PES programs, as governance model, property rights and societal structures in China are different to the PES theory. Eco-compensation faces many institutional challenges in creating economic incentives for behavioral change. However, PES that combines elements of both a voluntary market and hierarchy-based system in dealing with incomplete institutional settings has not yet been sufficiently addressed. In particular, there is a knowledge gap regarding fitting the design of PES and institutional settings in China together. The mechanisms of PES in China differ in important ways from mechanisms familiar from the western experience. This dissertation aims to reduce the divergence between the common framing of PES and the reality of its practice by presenting the institutional analysis of China's governmental PES program. As a major component of eco-compensation, the Sloping Land Conversion Program (SLCP) is considered one of the world's largest PES programmes. By taking SLCP as an empirical case, the first objective of this dissertation is to understand how to improve the institutional design of governmental PES. The second lies in a broad international context, aiming at methodologically contributing to the analysis of ecosystem services governance. This dissertation follows a cumulative structure, integrating the framework text and five papers. Chapter 1 is an introduction, outlining the research gaps and objectives of governmental PES. Chapter 2 provides a theoretical foundation to the institutional economic schools, their respective theories and the relevance of nature resource governance in China. Based on this, Chapter 3 confirms the research design by deconstructing the research objectives into different research questions. Chapter 4 is the results section, which comprises five papers. The first paper provides the conceptual basis for all subsequent studies presented in this dissertation, as it is an overview of the effectiveness and institutional challenges of China's Sloping Land Conversion Program (SLCP). Both the second and third papers are empirical works. The second paper explores how socioeconomic and institutional conditions encourage rural households to reach the primary environmental goals of SLCP. The third paper shows how local dynamics derived and shaped the SLCP's implementation. The fourth paper illustrates and discusses the method used in paper 2, comparing it with another case study in Germany. Finally, the fifth paper present the strengths and weaknesses of the method used in paper 3 based on the experiences of four different countries. Together, these papers deliver important contributions to both objectives. Chapter 5 is the synthesis and discussion, and Chapter 6 concludes the dissertation. The key finding of this dissertation is that the effectiveness of governmental PES is a result of interacting driving forces, whereas institutional settings and local dynamics play key roles in shaping program implementation. The SLCP could achieve its potential in creating significant economies of scale and environmental effectiveness under certain institutional conditions. However, against incomplete institutional settings, the current implementation of SLCP has deviated substantially from the market approach promoted by policy makers. While the incomplete institutional settings did not prevent SLCP's wide acceptance and fast development in its first phases, there is no by-pass to reach the long term success in terms of environmental effectiveness in the absence of key PES elements. The program's predominantly top-down approach and lack of genuinely voluntary characteristics, conditionality and property rights are jointly understood to be critical factors that explain possible failures in the long-term. Another contribution which this dissertation makes is in methodological approaches of ecosystem service governance. This dissertation has shown that mixed approaches combining qualitative and quantitative methods, such as Qualitative Comparative Analysis (QCA) and social network analysis (SNA), could have great potential for institutional analysis and participatory research for PES. The two methods were given particular emphasis in the detailed description of application, as well as in the inherent merits and limitations.

Tesis llevada a cabo para conseguir el grado de Doctor por la Universidad de la RIoja.--2020-04-03.--Sobresaliente Cum Laude ; [ES] Actualmente, las enfermedades fúngicas de la madera de la vid son muy graves y han sido señaladas en muchos foros como una de las principales preocupaciones actuales del sector vitivinícola, si no la mayor. Entre estas enfermedades destaca la enfermedad del pie negro, cuya incidencia es creciente en viveros de vid y en nuevas plantaciones. Esta enfermedad está causada por numerosas especies con formas asexuales del tipo "Cylindrocarpon". El pie negro ha sido extensamente estudiado en España durante los últimos años. Sin embargo, la constante reclasificación y ampliación taxonómica de las especies asociadas a la enfermedad, la restricción en la aplicación de fungicidas y la emergencia en el uso de técnicas de secuenciación de nueva generación ha hecho necesario una revisión y actualización de los conocimientos obtenidos hasta ahora. En esta tesis se ha estudiado en detalle la biología y ecología de la enfermedad, y se han evaluado diversas estrategias de control. En primer lugar, se han caracterizado una amplia colección de aislados asociados al pie negro obtenidos de vides asintomáticas. Estos aislados fueron analizados mediante el estudio de sus caracteres fenotípicos y la secuenciación de los genes his3, tef1 y tub2 y la región ITS. Como resultado, se describieron dos nuevas especies asociadas al pie negro de la vid: Dactylonectria riojana e Ilyonectria vivaria, y por primera vez se han aislado de vid Ilyonectria pseudodestructans y Neonectria quercicola, elevando a 17 el total de especies fúngicas asociadas con la enfermedad en España. Además, se ha desarrollado un medio semi-selectivo, basado en un trabajo ya publicado, para identificar y cuantificar propágulos viables de hongos asociados al pie negro en muestras de suelo. El uso de este medio ha permitido confirmar la presencia de inóculo en campos de vivero en rotación y en viñedos adultos. Además, se ha establecido una relación positiva entre Unidades Formadoras de Colonias (UFC) de los patógenos de la enfermedad del pie negro y la concentración de CaCO3 en el suelo. A continuación, se ha caracterizado el microbioma fúngico y bacteriano de la rizosfera de 5 portainjertos en dos viñedos localizados en La Rioja y Navarra mediante secuenciación de amplicones. Los resultados mostraron que el genotipo es determinante en la selección del microbioma residente en la rizosfera en el viñedo adulto (25 años), mientras que este factor no influía en la selección del microbioma en el viñedo joven (7 años). Sin embargo, diversas especies bacterianas y fúngicas se encontraron en ambos viñedos, lo que demuestra la existencia de un microbioma conservado en el viñedo, independientemente de la región geográfica. Además, se ha observado una correlación positiva entre la abundancia relativa de patógenos de la enfermedad del pie negro obtenida mediante secuenciación masiva de amplicones y la obtenida mediante qPCR. También se ha comprobado que la rizosfera de los portainjertos "140 R" y "161-49 C" contiene menor cantidad de estos patógenos que los portainjertos "1103 P", "110 R" y "41 B". Por último, en cuanto a medidas de control, se ha comparado la eficacia de la biofumigación con mostaza blanca con el empleo de propamocarb + fosetyl-Al, así como el efecto de la aplicación de Tusal®, un producto comercial basado en las especies Trichoderma atroviride T11 y Trichoderma asperellum T25. Se ha confirmado que la biofumigación con Brassica sp. es una alternativa prometedora al uso de fungicidas químicos para el control de la enfermedad del pie negro, mientras que la aplicación de Trichoderma spp. sobre las raíces antes de la plantación resultó ser inefectiva para el manejo de la enfermedad. ; [EN] Grapevine trunk diseases (GTDs) are a growing concern in the wine sector worldwide. Among them, black-foot disease (BFD) has increased its incidence in grapevine nurseries and newly established vineyards. BFD is caused by numerous Cylindrocarpon-like asexual morphs species. This disease has been widely studied in Spain in recent years. However, the constant reclassification and taxonomic expansion of the species associated with BFD, the restriction in the application of fungicides, and the emergence in the use of high-throughput sequencing techniques has made necessary a review and an update of the knowledge obtained so far. In this Ph.D. thesis, the biology and ecology of the disease was studied in detail. The evaluation of different control strategies to improve disease management was also investigated. Firstly, a wide collection of isolates associated to BFD, which were obtained from asymptomatic vines, were characterized. These isolates were studied with morphological and cultural characteristics as well as phylogenetic analyses of combined DNA sequences of the his3, tef1 and tub2 genes, and the ITS region. Two new species associated with the disease were described: Dactylonectria riojana and Ilyonectria vivaria. Ilyonectria pseudodestructans and Neonectria quercicola were isolated for the first time from grapevine in Spain, raising the total number of fungal species associated to BFD in our country to 17. The development of a semi-selective medium based on previous research allowed the identification and quantification of viable propagules of fungi associated with BFD from soil samples. The presence of BFD inoculum in rotating nursery fields and in mature vineyards was confirmed. Moreover, a positive correlation was established between Colony Forming Units (CFU) of BFD pathogens and the CaCO3 concentration in soil. On the other hand, the fungal and bacterial microbiome of the rhizosphere of 5 rootstocks in two vineyards located in La Rioja and Navarra has been characterized by high-throughput amplicon sequencing (HTAS). The results showed that grapevine rootstock genotype was the most important factor in shaping the microbiome in a mature vineyard (25-year-old), but not in a young vineyard (7-year-old). However, several bacterial and fungal species were found in both vineyards, demonstrating the existence of a "core" microbiome conserved in the vineyard, regardless of the geographic region. In addition, a positive correlation has been observed between the relative abundance of BFD pathogens obtained by HTAS and by qPCR. Moreover, the rhizosphere compartment of the "140 R" and "161-49 C" rootstocks harboured lower number of these pathogens than the "1103 P", "110 R" and "41 B" rootstocks. Finally, regarding control measures, the efficacy of white mustard biofumigation was compared with the use of propamocarb + fosetyl-Al, as well as the effect of Tusal® (Trichoderma atroviride T11 + Trichoderma asperellum T25) application. Biofumigation with Brassica sp. is a promising alternative to the use of chemical fungicides for BFD control, while the application of commercial products based on Trichoderma sp. on the roots before planting resulted ineffective for disease management. ; Funding for the present research was provided by the National Institute for Agricultural Research and Experimentation (INIA) project "Desarrollo de nuevas estrategias de manejo integrado de las enfermedades fúngicas de la madera de la vid (RTA2015-00015- C02)" and its related contract "FPI2015-0035". In addition, the work has also been supported by the Regional Projects that annually the Department of Agriculture, Livestock, Rural World, Territory and Population of the Government of La Rioja has funded.

Fish is an important source of high quality protein and micronutrients for people around the world. It is the primary source of animal protein providing more than 60 percent of total animal source protein consumed in developing countries. Rising population with higher fish consumption around the world is influencing the global demand for fish. As a result, a dramatic change has been observed for the last three decades in the structure of fish demand and supply with an increasing demand for fish in both domestic and international markets. A rapid growth in production and increased trade of fish are keeping pace together to meet the growing demand for fish worldwide. By providing fish from both capture fisheries and aquaculture sources, Asia has become the major contributor of this expansion. Although the global supply of capture fisheries has remained static for the last 20 years, aquaculture has contributed the major share in the recent growth of fish production and consumption. Moreover, smallholder aquaculture is playing a very significant role at the household level, especially for the poor households by increasing fish consumption, improving food supply through generating additional incomes, and creating employment opportunities. Although aquaculture is contributing much for reducing micronutrient deficiencies in developing countries, little research has been done so far to identify production, consumption and nutrition linkages. Additionally, there has been active interest from the donor to promote aquaculture with a view to identifying the linkage between aquaculture and poverty. This thesis makes the following contributions to the existing literature on economics of smallholders' aquaculture production and consumption in Bangladesh. First, by disaggregating the fish demand at species level, this thesis has identified necessary species for poor households that need supply-side interventions designed from the government to expand the production of fish for the poor. Second, how aquaculture can benefit the poor is identified through production, consumption and nutrition linkages for which there is no empirical research so far. Third, due to lack of comparable micro-level data, there exists lack of longitudinal analysis in the literature of aquaculture. This gap has been fulfilled by using panel data collected from smallholder fish farmers in Bangladesh to identify the observed and unobserved difference between the farmers who did commercialize and who did not commercialize. Fourth, methodologically this thesis makes the key contribution to empirical research by applying a two-step endogenous switching regression (ESR) model in a correlated random effects (CRE) framework to estimate the impact of aquaculture commercialization on household welfare. This analysis will shed some lights on the link between aquaculture and poverty in Bangladesh. To this end, this thesis aims to study the economics of aquaculture production and consumption in Bangladesh, emphasizing the nutritional benefit of the poor households. The specific research objectives are: (i) to examine the household fish consumption pattern in Bangladesh by analyzing the changes in demand for fish by species and by poverty groups; (ii) to establish a link between fish consumption and nutritional outcomes by analyzing the effect of aquaculture production on household food consumption and dietary diversity outcomes; and (iii) to find out the aquaculture production systems practiced by the poor households and analyze the transition from subsistence to more market oriented production approach to understand the contribution of smallholder aquaculture on household welfare in developing countries like Bangladesh. The data used in this research, which includes three different papers, are from three different sources. The first paper examines the fish consumption pattern of households in Bangladesh using the micro level household data collected from the most recently available of the Bangladesh National Household Income and Expenditure Survey (HIES), i.e., 2010-2011. HIES is based on a countrywide survey of a nationally representative number of rural and urban households. The second paper examines whether income from homestead aquaculture contributes to household nutritional outcomes in developing countries like Bangladesh. This study uses the primary data collected from the household survey of 'Fish Production, Consumption and Nutrition Linkages' by University of Hannover, Germany, and WorldFish, Penang, Malaysia from May 2016 to June 2016 in Bangladesh. The third paper examines the possibilities of smallholder aquaculture farmers in developing countries to more effectively contribute to fish production by transforming from subsistence-type of home-pond producers towards a more modern, commercialized small-scale aquaculture system. This study uses a two-period balanced panel data collected from households who are engaged in homestead pond aquaculture in Bangladesh. The first round was collected in 2011 through a household survey titled as the 'Economics of the Homestead Pond Aquaculture System in Bangladesh' conducted by WorldFish, Bangladesh under the USAID-funded CSISA-BD project while the second round uses the primary data collected in 2016 by University of Hannover, Germany and WorldFish, Penang, Malaysia. The results suggest that fish consumption does not vary much by types between poor and non-poor households. However, poor households rely more on fish as their primary source of animal protein. For example, carps mainly sourced from aquaculture, and small indigenous fish species mainly sourced from capture fisheries are the most frequently consumed fish species for the households in Bangladesh. The results also find that aquaculture has good potential to compensate for the decline of fish supply from inland capture fisheries. Furthermore, the results show that homestead fish production remains important for many low-income households in spite of the emergence of commercial aquaculture in Bangladesh. It generates additional cash income and stimulates higher fish consumption from home production. Consequently, it increases food consumption and improves dietary diversity at the household level. Moreover, home production of fish contributes to improve the quality of households' diet by purchasing more calories from the market with the additional income. Therefore, the Department of Fisheries should reconsider its view on the role of homestead pond production and give it more recognition in its extension activities. Additionally, the results reveal that commercialization among subsistence homestead farmers continues to take place but at a slower pace. Households who commercialized have higher per capita income and lower rate of poverty headcount compared to those who remain in a low intensity subsistence scale. Also, commercialized households become specialized overtime. Moreover, farmer who did not transform would in fact benefit even more from commercialization than those who did. Support from non-government organizations, and fish farmers' associations at village level play a crucial role to facilitate the commercialization process in Bangladesh through providing information regarding market condition and prices. Hence, this thesis concludes that while aquaculture is growing faster than any other agriculture sector in Bangladesh, a continued favorable policy environment needs to be maintained by the Government for the growth of aquaculture, however, continuing the support for capture fisheries. Better market access, improved infrastructure and appropriate market information for farmers may be effective policy instruments for the long-term development, and sustainable growth of aquaculture sector in Bangladesh and many other developing countries.

Brazil-China agricultural trade mushroomed since 2000 to become one of the world's largest flows of agroindustrial commodities and capital, reigniting and transforming agrarian questions in a new, multipolar world order. After the conjunction of food price and financial crises in 2007-2009, this burgeoning trade gave rise to a very palpable boom of Chinese investments in Brazilian agribusiness. My dissertation is the most in-depth and extensive study to date about this phenomenon, and its background in historical relations between Brazil and China. As this growth of Chinese investments abroad took place, a broader rush of investments in farmland and agroindustrial production, processing, trade, and infrastructure unfolded worldwide (often called the global land grab) – and China was identified as a major new investor, while Brazil was recognized as one of the foremost targets for transnational agroindustrial investments. State and corporate actors across both China and Brazil promoted this leveraging of investments as a new form of South-South cooperation, claiming it strengthens domestic agribusinesses and governments in these countries in relation to the hegemonic agribusiness and state interests from the Global North. On the other hand, some critics feared this new wave of investments establishes a neocolonial relation that deindustrializes Brazil, dragging it back to an extractivist and export-oriented agriculture that curtails employment and the standard of living of Brazilians, and locks the country economically into dependent international relations. In this dissertation, I set out to investigate where and how Chinese investments are taking place in Brazilian agribusiness (both direct and indirect, targeting everything from seeds, agrochemicals, and other inputs, farmland and agricultural production, agroindustrial processing, and the related logistics infrastructure such as warehouses and ports). My findings indicate that Chinese investments in Brazilian agribusiness did expand rapidly in recent years, but they are still far dwarfed by capital from the Global North – particularly in farmland and agricultural production. The prominent discourse that "China is a (or the) major land grabber" is debunked, and I argue it has actually been constructed through a complex conjuncture of social interests that range across rural social movements, commercial farmers, landed elites, and industrialists in Brazil, alongside agribusinesses and financiers from the Global North. This indicates also a form of sinophobia, which I argue must be understood in its 200-year history of shifting and sedimented Orientalist discourses about the Chinese in Brazilian (and other "Western") imaginaries. Tracing a genealogy of this sinophobia, I also reconstruct the emergence of a transnational class of boosters, brokers, bureaucrats, and (agri)businessmen (mostly men), who I call collectively "agribusiness professionals." I argue these agribusiness professionals have not only been at the forefront of constructing Brazil-China relations for over 200 years, but also it is examining their work of assembling Chinese capital with Brazilian land, labor, and expertise that we can comprehend the nature and denouement of Brazil-China agroindustrial partnerships. Thus, I combine political economic and historical methods with a critical global ethnography of the transnational agribusiness professionals assembling Chinese capital with Brazilian agribusiness – rooted in in-depth interviews, life histories, and some participant observation undertaken from the fall of 2010 through the spring of 2017. This period included fieldwork in China during the summers of 2011 and 2013, and the spring of 2015. In Brazil, fieldwork was undertaken during the summer of 2012, and between January 2014 and August 2015. In total, I spent over 20 non-consecutive months undertaking fieldwork in Brazil and 7 non-consecutive months in China, working in about 14 Brazilian states and 8 Chinese provinces (and provincial-level cities). This research reveals that Chinese agroindustrial capital is not homogeneous, centralized, or directed "from Beijing", and rather than treating it as a "global force" that has "local impacts" in Brazil, I reveal how Chinese and Brazilian agribusiness professionals co-produce the emerging Brazil-China agroindustrial assemblage in the pursuit of their own affluence and influence. On one end of the spectrum, there are companies and projects that I term "Paper Tigers." These are companies that invested (or attempted to invest) primarily in farmland and agricultural production, and so were feared to be menacing land grabbers, but nevertheless turned out to be quite ineffective. Through a combination of insufficient financial and political resources, inadequate operational capacity among agribusiness professionals, and social resistance across various scales, these Paper Tigers either failed to operate profitably or even establish themselves in the first place. On the other end of the spectrum are companies I call (adapting a term from the Chinese government's recent policies) "Dragon Heads." These are companies that play leading roles in their sectors domestically, and launched foreign investments primarily through global-level mergers and acquisitions (M&As) of existing transnational or local (i.e. Brazilian) companies, focusing primarily on agroindustrial trade. While these indirect investments through M&As actually amount to the largest influx of Chinese agroindustrial capital into Brazil, and show clear signs and potential for converging with the agribusiness corporations from the Global North that had hegemony over much of Brazilian and transnational agroindustrial assemblages, this is still an underexplored phenomenon. A central contribution of my dissertation is discerning Chinese agribusiness investments in Brazil as Dragon Heads or Paper Tigers, showing this to be a much more useful lens for analysis than simple categorization across ownership structure as private companies or state-owned enterprises. My main argument is that, whether Brazil-China agroindustrial partnerships collapse as Paper Tigers or advance as Dragon Heads, these projects ultimately benefit the transnational agribusiness professionals who assemble them above all others. While transnational agribusiness professionals cultivate their own wealth and power through these projects, they also aggravate the exploitation of natural resources and workers, and the marginalization of peasants and agroecological alternatives. Therefore, what I call the "South-South question" – how Brazil-China agroindustrial partnerships constitute new linkages of agroindustrial capitalism within and between these previously-peripheral spaces that emerge now as new hubs of capital, and with what implications for the society and environment, particularly struggles for democracy and social justice – brings into the spotlight this group of agribusiness professionals as the key intellectuals (in the sense that Gramsci used in his examination of the "southern question") who construct capitalist hegemony through transnational agribusiness development. In turn, the struggle for democracy, land redistribution, agroecology, agrarian reform, food sovereignty, and social justice must contest this intellectual and political terrain of transnational agribusiness professionals. Agroecological alternatives for Brazil-China agroindustrial partnerships exist, and are illustrated in the conclusion of this dissertation, but their pursuit is fundamentally a project of internationalist class struggle – uniting peasants, workers, and their allies in both China and Brazil against an increasingly transnational capitalist class.

SUMMARYThe educational needs of farmers, like all socio ‐culturally motivated needs, depend on the prevailing stage of development and are, therefore, themselves the result of learning processes. Education which results from learning in the broader sense of the word does comprise far more than purely academic knowledge in various disciplines to cope with life in all its aspects. Subsistence farmers for instance ‐ referring to the latter ‐ are learning informally through the "family school" how to meet the daily requirements.Formal school education is generally being considered as a must for everybody looking for occupation in urban areas. In developing countries like Zambia, formal education is desired especially by farmers in those areas where farming has become market‐oriented including the use of industrial goods. In countries like the Federal Republic of Germany, where a certain basic level of formal education is normal, far greater importance seems to be attached to informal education. The "learning by doing" seems to receive more emphasis than the different kinds of formal specialized education which are often regarded as inorganic or even opposed to the particular needs of small‐scale traditionally oriented farmers. This has been discovered through an intensive panel study in parts of the F.R. of Germany.In studies made in different regions of Zambia, results differed in two directions. In less developed areas, people obviously believe that they can easily do without formal education and that traditional experience is quite sufficient to manage the daily work. But in farming areas near urban centres where farming has become more market‐oriented, education is considered as an essential means to become a good farmer aiming at commercialized farming.Comparing the results of both national studies on different aspects regarding farmers' attitudes towards learning in general, forms of social learning seem to be preferred. Forms of learning which offer special kinds of experience, rather than a learning by accumulating purely formal school knowledge.In developing countries in particular, actual needs of farmers may be summed up in a package of manifold qualities desirable for them to be able to cope with life and work in all their aspects. Courses held by institutions of adult education are often not adequate, as has been shown by an evaluation of several Farmers' Training Centres. Instead, it has been suggested that a form of cooperation between primary schools and extension services should be tried, a non‐formal type of "Village Group Classes" which intend to serve as "catalysts" in the sense that farmers do not only identify their specific wishes but are also enabled to recognize the possibilities of realizing them within their particular plots and villages.RésuméLe besoin des paysans de s'instruire, comme tous les besoins sociocul‐turels, dépend du degré de développement respectif et, par là, est lui‐même le résultat d'un processus d'apprentissage. Lcar;éducation en tant que résultat d'un apprentissage au sens le plus large du mot implique beaucoup plus que des connaissances strictement académiques dans différents domaines pour pouvoir faire face à la vie. Les paysans vivant en économic de subsistancc, qui ont été interrogés, par cxemple, en parlant d'éducation, apprennent d'unc maniére plutôt «informelle», à travers «l'école‐famille», á répondre aux besoins de tous les jours.En général, la formation scolaire est considéréd comme unc précondition essentiellc pour tous ccux qui cherchent du travail dans les centres urbains. Dans les pays en voie de développement, comme la Zambie, l'éducation "formelle" est désirée surtout par les paysans des régions où l'agriculture s'est orientée vers la production pour la commercialisation et où l'utilisation de moyens de production industriels est connue. Par contre, dans des pays comme l'Allemagne Fédérale, où un certain niveau élémentaire d'éducation "formelle" est normal, on semblc attacher une valeur beaucoup plus grande à l'éducation "infor‐melle". Dans ce pays‐là, on donne la préférence au "learning by doing)) plutôt qu'aux autres formes diverses d'éducation spécialisée "formelle", cette dernière étant souvent considérée comme inadéquate ou mê me opposée aux beoins particuliers des petits exploitants traditionncls. Cette découverte a été faite à l'aide d'une "panel study" menée dans certaines régions de la République Fédérale d'Allemagne.Les études entreprises dans différentes régions de la Zambie ont montré que les opinions des paysans sont partagées. Ccux des zones rurales isolées croient qu'ils peuvent se passer facilement d'une éducation "formelle" et qu'une expérience transmise par la tradition est suffisante pour accomplir le travail quotidien. Cependant, dans les zones se trouvant prés des centres urbains, où l'agriculture est orientée plus vers la commercialisation, on considère l'éducation comme une précondition essentiellc pour devenir un agricultcur bien avancé.En comparant les attitudes des paysans interrogés dans les deux pays étudiés, il semblerait qu'en général toute forme d'éducation sociale ait préférée, en un mot, un genre de formation qui offre des expériences spéciales plutôt que des connaissances formelles scolaircs.Notamment dans les pays en voie de développement, les besoins effectifs des paysans peuvent être résumés en un ensemble de qualityés multiples requises pour leur faciliter la vie et lc travail quotidiens. Les cours offerts par les institutions d'éducation des adultes sont souvent peu adéquats, comme l'a montré l'évaluation de plusieurs centres de formation professionnelle pour paysans («Farmers Training Centres»). Comme alternative on a suggéré d'essayer ‐ sous forme d'unc cooperation entre les écoles primaires et les services de vulgarisation agricole ‐un type "non‐formel" de ((village group classes", dont lc but est de servir de "catalysateurs" pour que les paysans prennent non seulement conscience de leurs voeux personnels, mais encore soient capables de reconnaître les possibilityés de les réaliser dans leurs villages et leurs champs.ZusammenfassungDas Bildungsbedürfnis bei Bauern ist, wie alle sozio‐kulturellen Bc‐dürfnisse, vom jewciligen Entwicklungsstand abhängig und damit selbst ein Ergebnis von Lernprozessen. Bildung, geformt durch Lcrnen im weitesten Sinnc des Wortes, umfaßt weit mehr als akademisches Wissen in verschiedenen Bereichen, um das Dasein bewältigen zu können. So erfolgt beispielsweise bei den befragten Subsistenzbauern die für sie erforderliche Bildung durch das informale Lernen in der "Familien‐Schule", die das auf die Bedürfnissc des täglichen Lebens ausgerichtete Wissen vermittelt.Formale Schulbildung wird für denjenigen vorausgesetzt, der sein Einkommen in städtischen Gebieten sucht. In Entwicklungsländern wie Sambia wird formale Bildung von den Bauern insbesondere dort angestrcbt, wo die Landwirtschaft Marktbeziehungen aufnimmt und sich industrieller Produktionsmittel bedient. In Ländern wie der Bun‐desrepublik Dcutschland, wo ein bcstimmtcs Ausgangsniveau an for‐maler Bildung selbstverständlich ist, scheint man der informalen Bil‐dung cincn weit größeren Wert beizumessen. Dort erhält das learning by doing stärkeres Gcwicht als die verschiedenen Arten formaler Fachausbildung, die vielfach als betriebsfremd oder gar als den Bedürf‐nissen der Kleinbauern zuwiderlaufend angesehen werden. Dies geht aus einer detaillierten Panel‐Untersuchung hervor, die der Verfasser in Teilen der Bundesrepublik durchführte.Untersuchungcn in verschiedenen Gebieten Sambias brachten geteilte Ergebnisse. In rückständigen Landstrichen glaubt man offen‐sichtlich, ohne formale Bildung auskommen zu können, da zur Ver‐richtung der täglichen Arbeit die überlieferte Erfahrung für aus‐reichend gehalten wird. Im Einzugsbereich der städtischen Siedlungen jedoch, d.h. dort, wo die Landwirtschaft schon marktorientierter ist, hat man erkannt, daß zweckgemäße Ausbildung eine wesentliche Voraussetzung für den erfolgreichen marktorientierten Landwirt ist.Wenn man die Ergebnisse der in den beiden obigen Ländern durchgeführten Untersuchungen analysiert, scheint es, daß die Bauern allgemein den Formen sozialen Lernens mit ihren besonderen Erleb‐nisqualitäten den Vorzug geben gegenüber formaler, schulischer Wissensakkumulation.Die eigentlichen Bildungsbedürfnisse von Bauern in Entwicklungs‐ländern im besonderen sind in einem Paket vielseitiger Qualitäten enthalten, die die Bewältigung des Daseins und der täglichen Arbeit erleichtern. Die von der Erwachsenenbildung angebotenen Kurse sind oftmals unzureichend, wie eine Evaluierung der "Farmers' Training Centres" ergeben hat. Statt dessen wird vorgeschlagen, in einer Zusammenarbeit zwischen Grundschule und Beratungsdienst nicht‐formale "Village Group Classes" einzurichten. Diese sollen Kataly‐satoren der Wünsche der Bauern und des Erkennens der Möglich‐keiten, sie auf ihren Höfen und Dörfern zu realisieren, werden.

Having potentially grifted future Bossier City
water customers, the Port of Caddo-Bossier might start putting things people
don't want next to their backyards – with local governments powerless to stop
that.

The now-notorious Oct.
17, 2022 meeting of the Port Commission produced Resolution #19 that enticed
Bossier City to give it enough money to build a water distribution facility. If
the city in future years decides to use even one drop from that, city
ratepayers will be on the hook for as much as an estimated $62 million with no
asset in return.

But another vote taken then may lead to an even
more profound impact on the entirety of Bossier Parish, and Caddo as well. Resolution
#20 ratified a complicated arrangement that will deprive some local government
entities of tax dollars they otherwise would collect as well as points to the
possibility that decisions like this could override local land use regulations.

In 2021, the Legislature passed Act 152 that broadened
the powers of the Port, in two ways. First, it granted the Port general
economic development powers, including tax abatement under which payment-in-lieu-of-taxes
(PILOT) qualifies. PILOT arrangements allow for a government to waive normal property
tax assessments in favor of another payment regime. This can act as an
incentive to attract development, which presumably spins off other tax revenues,
by reducing property tax costs for a period.

The Port is a taxing entity over that which is
defined as its "port area,' fixed in law at its conception to include all of Caddo
and Bossier Parishes. Last fall, it decided to offer a PILOT to Rocking R Solar
LLC, a Delaware entity that the previous
month received Louisiana Public Service Commission approval to provide electricity
on 72.5 acres near Hosston in north Caddo Parish. That is a subsidiary of the
builder D.E. Shaw Renewable Investments, which will sell the power to Southwestern
Electric Power Company, the provider for northwest Louisiana.

The facility should have a capacity of 200 megawatts,
but more panels could be in store regionally. SWEPCO joined itself to the hip with
its affiliate in Oklahoma that received its state's approval for the deal, but depending
on what Arkansas and Texas regulators do, another 464 MW could be added in northwest
Louisiana, which very well could occur in the same manner as the Port has
revealed it has leased a thousand acres total from which the facility will be
carved out. With SWEPCO promising to shutter several hundred megawatts of coal-
and gas-powered capacity over the next several years and brazenly
pledging to replace that with more expensive (and less reliable) renewable
sources, the company may be on the prowl for more land in Caddo and Bossier
parishes.

And, with the Port's help, it can do so with
impunity. Act 152 also inserted the phrase "It [the Port] shall not be subject
in any respect to the authority, control, or supervision of any local
regulatory body or any political subdivision" in the port area. In essence, not
only can it negotiate a PILOT without interference from other local governments
that would affect their collections, but also if it becomes a lessor of land,
it can override any land use controls.

The deal with Rocking R demonstrates how. It
transfers assets on the land to the Port, which then leases back those to the
firm and forgives property taxes for the first ten years, then ramps up to full
value over the next ten. Essentially, it trades firm ownership of the assets for
taxes forgone by the Port – an arrangement similar to that with Bossier City,
which traded the value of the bonds to pay for the water facility for an
uncertain chance to make at least $31 million from use of the water to offset
its obligation and keeping anything past that free and clear.

The taxes in question are those from the value added
by the equipment, and potentially would be collected by several entities. In the
debate over its resolution, the Port pledged to gain assent from Caddo Parish,
the Caddo Parish Sheriff's Office, and Caddo Parish School Board to go forward
with the deal, each of which would receive a cut from the second decade of
equipment property taxes collected in proportion to their millages – but excluding
Caddo Parish Fire District 8 which services the property, which would not enjoy
the extra revenues.

Importantly, the power
deal actually was negotiated early in 2022, well before the PILOT came to fruition.
Perhaps an enticement to Rocking R was the informal promise of a PILOT that SWEPCO
threw in, but it could not guarantee this, nor could the LPSC when it gave
approval. Only the Port whispering behind the scenes that it would do it after
its leasing could have happened, but the PILOT itself could not have made the
difference whether Rocking R initially went for the deal because it could not be
offered formally.

As a result, Republican state Rep. Danny McCormick,
whose district comprises rural north Caddo and Bossier Parishes, filed HB 201 which
would not allow a PILOT for District 8 and well as District 7, as well as
remove the port area override of local control that only had been inserted two
years prior. Through two committee hearings, bill backers, from the Port, Ports
Association of Louisiana, and Rocking R, kept trying to steer the debate
towards the PILOT.

In fact, the Port sought to buy off District 8
complaints, first with Rocking R offering to the district a one-time payment of
$25,000 (McCormick said it was only $5,000), then $300,000 – even as testimony
revealed if normal taxation occurred on the equipment it could expect much more
over the period of the PILOT. Supporters replied that without the PILOT they
didn't think the deal would go through, basically saying the district should be
happy to get anything from the sufferance of the Port.

(Supporters also tried to muddy the issue by
erroneously claiming no extra service burdens would be placed upon the fire
district for the extra cash, since they alleged no fires around large collections
of solar panels ever had happened in America. That's
false, and likely the amount of a dozen or so annually is underreported.)

Again, SWEPCO and Rocking R struck the deal over
two years ago without any PILOT assurance, and the LPSC gave its assent prior
to that as well. That and that the firm would throw in hundreds of thousands of
extra dollars undermines the contention that without the PILOT the deal would
collapse. And, supporters – much as what happened during vetting of the Bossier
City water deal when they kept sidestepping that the city could not exit the
agreement at any time without owing anything while trying to create the impression
that it could, in direct contradiction with the actual wording in the document –
kept steering away debate from questions about the Port's ability to ignore
local government restrictions on its activities.

That override authority, which all port authorities
in the state share, seems settled in state jurisprudence, as supporters noted
in testimony, although it's unclear whether leased property counts the same as that
owned. Somewhat of a check does exist on these running rampant over, for example,
local zoning in that ports' appointees to their governing boards come from local
governments, but only from the largest. Still, with their fixed terms appointees
could cross up the wishes of the local governments that appointed them, or
majorities appointed by other jurisdictions could outvote them (as actually
happened with the one of the two Caddo Parish commissioners who voted against
the resolution, who might be expected to listen most closely to smaller jurisdictions'
desires) to allow a port to impose its will on a local government the latter
otherwise would regulate.

This won't change, at least this year. McCormick
sensed he couldn't grab a majority for the bill and deferred it in committee. And
it leaves area citizens very much at the mercy the Port, over which they have
no direct control and only once every quarter-century get to vote on the
property tax millage (currently 2.51)
they pay.

For example, even as Bossier Parish currently has
a moratorium
in place through the start of September on solar panel siting, nothing could
stop the Port from plunking down on its land in the unincorporated parish –
even if not owned but only leased – any many panels as it can even if next to
residences. While it hasn't to date just as it chose to cut major Caddo
governments in on future PILOT receipts, the fact remains it could do as it
pleases under current law despite the Police Jury's dictum.

That's something lawmakers should revisit, and not
just with Caddo-Bossier but for all port authorities. Meanwhile, the Port remains
on the prowl, sitting
on $45 million in liquid assets, four-fifths unrestricted in use raking in
$7 million annually from property owners, looking to strike more deals with
powers that on the whole can put its own interests ahead of those of Bossier
and Caddo residents.

The analysis of the relationship between architecture, the territory and modern tourism, the subject of this research, is part of the interpretation of the tourist phenomenon as a spatial phenomenon at the basis of new urban scenarios, capable of influencing the processes of the urbanization of places and their perception, of generating renewed urban metaphors contributing to modify social forms and methods of communication. In this sense the initial frame of reference within which research is developed, refers to the theory of space aimed at understanding the phenomenon of tourism.The study of the "space tourist" has so far placed itself within the scientific debate regarding the geographical knowledge, of which two tasks have been traditionally assigned: the first was to provide representations, the second to translate the reading and interpretation of the territory into operational tools in order to transform it according to the needs of society. The latest spatial manifestations of tourism have therefore represented significant areas whereby to draft the features of a possible postmodern geography. But the analysis of space tourism, in recent decades, has taken on a new dimension and with it, a new relevance in terms of social and cultural aspects, in fact tourist images of places have contributed in an ever more consistent way to feed the mind maps of individuals and thus their vision of space, of the territory and of the world. The horizon of tourist research was broadened enormously by the research of the last ten ye- ars, and tourism has thus become an important key for interpreting significant phenomena, starting with the process of nation building, the Americanization of consumer styles and production patterns, the elaboration of the con- cept of heritage, the courses of development of backward economies, up until the most recent studies on the relationship between tourism and urbanism. And it is precisely on contemporary urban horizon which I intend to focus on in this work, thanks to more recent research trends of the French school, in particular in the transition from the study of geography of tourism to the study of the relationship between tourism and urban themes and by the research carried out by the MIT team (MIT Team – Mobilités, Itinéraires, Territoires). Today we can speak of hyper-tourist phase- a definition that may be useful to distinguish first generation tourism from the current one - for the fact that the relationship which has been established between tourist industry, urban are as and local systems is typically post-modern. In fact, both in terms of territorial transformation and economic and cultural terms, many cities have taken tourism as the reference model and, in turn, tourist spots and places have adopted dynamics which are typically urban even when pre-existing urban settlements are not mentioned. These premises are the basis of the objectives of this research that by analyzing the contemporary tourist phenomenon in its architectural and urban spatial dimension, intends to bring materials and methodologies for interpreting it as a phenomenon that generates "urbanity". The concept of urbanity thus allows us to approach tourism in a different way than just studying a set of practices which have incre- ased exponentially: rural tourism, ecological tourism, seaside tourism, urban tourism, etc., allowing us to highlight the properties common to the tourist phenomenon and what forms it may take on. At the same time, the concept of urbanity allows us to bring out the urban characteristics produced through tourism. The concept of "urbanity" is then referred to the transformations of the territory tied to tourism: from the evolutionary trends of the settlement, which also fits the role and orientation of planning, up to the current processes of restructuring the territory. In this sense it was deemed necessary to distinguish two reference scales: the extra-territorial dimension of the phenomenon where, in the dynamics of contemporary flows, it is possible to identify a sort of macroplace (destination) that includes all the spaces where people come to and which they often share, and bringing us to a phenomenology of generalized de-localisation and de-territorialization. - the territorial dimension, the one where in the concrete relationship with places, tourism leaves deep traces in space, produces urban substance becoming the generator of urbanity forms, which often defy the rules of the city in the consolidated or traditional sense, and for which it is necessary to define critical issues and politics of intervention . Starting from the need to bring the attention to the territorial dimension, in which analysis and formalization of the relationship between territory-tourism-urbanity can lead to theoretical and operational outcomes, the developments of this research thesis are then referred to the specific case study of Sardinia. This research is structured into three main sections. The first is dedicated to the analysis of space tourism, where, starting from the modern-post modern dichotomy as identified by Minca (1996), an in-depth examination is carried out, on the one hand, a kind of tourist space explo- sion, with the acquisition of new and increasingly large territories and, on the other hand, a genuine tourist space implosion with the concentration inside closed or semi-closed areas in a series of images and pure, stylized tourist landscapes. The focus is placed on the territory: the tourist territory - namely the spatial organization (or space-time) tourism, which presents itself since its origins as a consumer-driven system, because it is moulded favouring methods of access to resources and exchange, that today becomes the paroxysmal place of the flows both in terms of material consumption of goods – starting with the territory - in terms of geographical mobility (movement) and in terms of symbolic exchange (communication). The analysis of the first section focuses, as indicated in the introduction, focuses on the interpretation of the tourist phenomenon as a spatial phenomenon which causes space tran- sformations through the construction of images and landscapes, creating forms of urbanity in terms of urban 'products' and architecture 'products'. With reference to specific case studies and analysis we will then refer to the alternation in time of genuine models tied to the courses of differentiation and approval, related to the creation and organization of tourist area in which fundamental interpretations regard the formulations of Battilani (2007) and the research contribution of Trillo (2003). This type of analysis is supported by a further comparison, the one with the specialised 'manuals' and its contents compared to the reflections and attempts to define guidelines for the space tourist project. Therefore those elements emerge - which is the basis and where the thesis is oriented towards with the ability to confer quality to the project of tourist spots, with a significant contribution in the Italian case, consisting of a lecture by Gio Ponti entitled "Architettura e turismo" (Architecture and Tourism), held in 1942 for the Directorate General for tourism and ENIT (National Tourist Agency), which widens the horizon of the debate, from the manual type of debate to the more complex one: the context. The following paragraphs relate to a specific analysis of spatial transformations induced by tourism and in particular to the phenomena of cultural and physical de-location and de-territorialization, up to the analysis of urban dynamics- related processes, in which often the concept of city is represented, made into a utopia, or subverted. If in the first section of the thesis tourism has been identified as a spatial phenomenon, which begins with a project, an intention tied to the use of places, it is evident to steer this research within a framework of analysis on the relationship between tourism and the theme of urban, introducing the second section with an interpretation of Tourism as a generator of urbanity. The possibility to analyze and identify the specific characters of urbanity, referring to the evolutionary dynamics of a given territory, can constitute a conceptual tool that allows us to receive the tourist dimension as a component of the ur- ban aspect. This is formalized through the interpretation of three different dimensions: that of urban monuments, urban public spaces and mobility, deepening the analysis on the relations between tourist spots and the differentials of urbanity, illustrating the issues whereby that tourist aspect is featured as "relative urbanity". Consequently a second analysis scenario is introduced, the one that refers to the relationship between Tourists and Urbanists, hence between tourism and planning. Some a few fundamental references, Oddi (2011) with regard to the study of the relationship between tourism and urban planning, we start with the fundamental differences that exist between the two scopes: the town is basically a technique and an art2 ; while tourism is – just as with all the "isms" - a movement, a flow, even before a pure and simple activity. In this sense the town is the tourism object but it does not deplete its interests and interferes only partially with its reasons strongly tied to moving. That which unites urban planning and tourism, however, is the need for design, planning and programming of transformations that generate in the territory in order to ensure the control and quality of interventions. It is clear that the town planning technique (more rarely art) has established the necessary instrument for implementing tourist settle- ments, but the goals have strongly come apart, producing a sort of mutual distrust that under lies many still pervasive attitudes.

Issue 28.6 of the Review for Religious, 1969. ; EDITOR R. F. Smith, S.J. ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard. S.J. ASSISTANT EDITOR John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant editor,.as well as books for review, should be sent to I~VIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 631o3. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 32~ Willings Alley; Philadelphia, Pennsylvania + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by faculty members of the School of Dt, imty of Saint Louis University, the editorial offices being located at 612 Humboldt Building, .539 North Grand Boulevard, Saint Lores, Missouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly and copyright (~) 1969by REVIEW FOg REmnlous at 428 East Preston Street; Baltimore, Mary-land 21202. Printed in U.S.A. Second class postage paid at Baltimore, Maryland and at additional mailing offices. Single copies: $1.00. Subscription U.S.A. and Canada: $5.00 a year, $9.00 for two years; other countries: $.5.50 a year, $10.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order paya-ble to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Renewals and new subscriptions, where accom-panied by a remittance, should be sent to REVIEW FOR RELIGIOUS; P. O. BOX 671; Baltimore, Maryland 21203. Changes of address, business correspondence, and orders not accompanied by a remittance should be sent to REVIEW RELIGIOUS ; 428 East Preston Street; Baltimore, Maryland 21202. Manuscripts, editorial cor-respondence, and books for review should be sent to REVIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63103. Questions for answering should be sent to the address of the Questions and Answers editor. NOVEMBER 1969 VOLUME 28 NUMBER 6 BROTHERS THOMAS MORE, C.F.X:, AND LEO RYAN, C.S.V. Development: A New Challenge to Religious In a majority of the articles written these days in religious journals, the emphasis has been largely on areas which are of great concern for those seeking ways to achieve renewal and adaptation in the religious life. As a result, new and valuable insights have been gained in such areas as government, the evangelical counsels, prayer, community, personal responsibility, the aposto-late, secularization, and formation. There is, however, one significant movement which has yet to be fully treated in journals written for re-ligious. And because this movement could elicit from the religious families in the Church a response corre-sponding to that which characterized the great move-ments in the past, we want to draw the attention of religious to this phenomenon so that it" can become a + growing part of the literature on renewal and adapta- + tion. This movement can best be described as development. Because development is still more or less in its infancy stage, only gradually emerging into a full-blown move-ment in society and in the Church, it is not our in-tention to give here a definition of the term. Instead, we want to describe a number of events and programs which will illustrate not only the potential dynamism of de-velopment but also the implications which it has for religious institutes. On January 6, 1967, Paul VI issued the motu proprio Catholicam Christi Ecclesiam setting up the Pontifical Justice and Peace Commission. The objective of this Commission would be "to arouse the people of God to 869 Thomas More, C.F.X., is superior general of the Xa-verian Brother~; Antonio Bosio 5; 00161 Rome, Italy. Leo Ryan, C.$.V., is general councilor of the Viatorian Fath-ers and Brothers; Via Sierra Nevada 60; 00144 Rome, Italy. VOLUME 2B, 1969 + 4. 4. Brothers More and Ryan REVIEW FOR RELIGIOUS full awareness of its mission at the present time, in order on the one hand, to promote the progress of poor nations and encourage international social justice, and on the other, to help underdeveloped nations to work for their own development." 1 Shortly after establishing this new curial organ, Paul VI issued his famous encyclical, Populorum progressio, which is the charter of the Pontifical Commission and its basic text. The call of the encyclical is to all the Church, which is to be educated, stimulated, and in-spired to action by it. Cardinal Maurice Gilroy of Quebec, president of the Pontifical Commission, and Monsignor Joseph Gremil-lion, its secretary, set about the arduous task of travel-ing throughout the world to create national commis-sions for justice and peace witkin bishops' corr[erences. After this work had been completed, the commission turned to the Union of Superiors General in Rome to solicit its support. Monsignor Joseph Gremillion per-sonally addressed the Union, urging it to establish con-tact with the Commission and to take an active role in the promotion of the aims of development within all the religious families of the Church. in May, 1968, the Union unanimously approved the writers of this article as its official liaison with the Pontifical Commis-sion. Now that the liaison committee has been in existence for one year, it is in a position to discern a number of trends which indicate the response religious institutes will make to development in the immediate future. The remainder of this paper will be devoted to an elabora-tion of these trends and a brief description of the more important programs from which these trends have is-sued. At the present time we see four trends in development which have significant implications for religious insti-tutes. It is very dear now that development has an ecumenical character. Second, because of the nature of development, religious institutes will be looking for- 1Father. Arthur McCormack makes the following clarification: "The name Justice and Peace must be understood in the following way: Justice means social justice within and between nations so that every human being should have conditions of life in keeping with his human dignity, which will enable him to progress towards a fully human development--to the fullness of a more abundant life~ and enable him also to make his contribution to building a new and better world. Peace is to be understood, not in the sense of main-raining peace or working for peace in the political or diplomatic sense, but in the sense of building peace--the new name for peace is development--producing the conditions that are fundamental for peace, a more just, humane, better world in accordance with para. 76 of the Encyclical, Populorum Progressio" ("The Pontifical Com-mission Justice and Peace," World Justice, v. 8 (1967), pp. 435-55). ward to training specialists in planning, sociology, tech-nology, and social justice. Towards this end, some re-ligious institutes are establishing within their general administration a secretariat for development, Third, there is a growing spirit of collaboration within re-ligious institutes, since it is evident that no religious family can tackle the problems with its own resources. Finally, there is a search for a new theology of develop-ment. 1. Ecumenical Character oI Development In the spring of 1968, the Pontifical Commission of Justice and Peace, the Catholic .Rural Life Society, under the direction of Monsignor Luigi Liguitti, SEDOS, FERES, and ISS2 sponsored a two-day seminar on the Church in developing countries at the theologate of the Oblates of Mary, Rome. This seminar was arranged specifically for superiors general and their curias to acquaint them with development. However, interest in the meeting was so great that it turned out to be a cross-section of some of the most important European bodies having a Third World orientation. At the meet-ing were representatives from several Roman Congrega-tions, the German mission-sponsoring agencies Adveniat and Misereor, Caritas Internationalis, Protestant ~6b-servers, sociologists, and a number of developing organi-zations from Italy, France, Germany, Belgium, and Hol-land. The Catholic-Protestant team under the direction of Canon Houtart (FERES) and Professor Egbert de Vries (ISS) gave the audience a report of their three-year Ford-funded study of the Churches' work in the four developing countries of India, Brazil, Indonesia, and the Cameroons, in the areas of education, medicine, and social work.3 But of far greater importance than any of the socio-logical findings of the three-year study of FERES-ISS was the ecumenical character of the study and the seminar. The meeting was tangible evidence of the growing spirit of collaboration between the Catholic Church and the World Council of Churches, especially in an area which was once the most sensitive one in ~SEDOS (Servizio di Documentazione e Studi) is a cooperative documentation and research venture on the part of about thirty superiors general in Rome. FERES (Federation Internationale des Instituts Catholiques de Recherches Socio-religieuses) is the inter-nationally well-known research center in Brussels. ISS (Institute for Social Studies) is the Protestant counterpart of FERES and is lo-cated at The Hague. 8 A report of this seminar has been published by SEDOS under the title, The Church in Developing Countries;.Via dei Verbiti, 1; Rome, Italy. ÷ ÷ Development VOLUME 28, 1969 871 4" 4" Brothers More and Ryan REVIEW FOR RELIGIOUS the past--the developing countries. It is not surprising, then, that one of the most important conclusions ac-cepted by the superiors general was that cooperation between the different denominations be extended. Moving quickly from theory to action, the superiors general of several congregations devoted to medicine shortly after the seminar entered into discussions with the Christian Medical Commission, a semi-auton-omous organism related to the World Council of Churches. As a result of a number of meetings between Mr. J. McGilvray of the Executive Committee of the CMC, Geneva, and these religious congregations, the CMC Executive Committee reached the important con-sensus this past March that five Roman Catholic con-sultants would be appointed to the Commission after nomination by the Secretariat for the Promotion of Christian Unity. These consultants were present at the Commission's general assembly in August of this year. A third example of ecumenical cooperation in de-velopment is of far greater significance, since it was mounted on a larger international stage. In 1967 the World Council of Churches and the Pontifical Commission of Justice and Peace formed the E~ploratory Committee on Society, Development and Peace (SODEPAX) as an experimental instrument for ecumenical collaboration. Father George H. Dunne, S.J., formerly of Georgetown University, was appointed by Dr. Eugene Carson Blake and Cardinal Maurice Roy as joint secretary of this committee. SODEPAX held a conference in April, 1968 on world cooperation for development in Beirut, Lebanon, to which it invited sixty specialists from all over the world. The participants were Protestants, Orthodox, Catholics, observer-consultants from intergovernmen-tal bodies, and two participants from the Muslim com-munity of Lebanon.4 The conference was the first attempt on the part of the World Council of Churches and the Roman Catholic Church to jointly study and plan the involve-ment of the Christian bodies for the betterment of society. It is a concrete example of the way churches will unite their moral forces towards achieving human dig-nity and world peace. One of the conclusions of the meeting states this objective in terms which make an appeal to all religious: This Report has suggested many ways in which the Churches, acting together, can foster development programs both in ¯ A report of this conference has been published under the title, World Development, the Challenge to the Churches; Publications Department; The Ecumenical Center; 150 Route de Ferney; Geneva, Switzerland. the advanced and developing countries. Joint action for de-velopment will serve basic Christian aims. To work for devel-opment is to express in particular measures the aspiration for brotherhood and human dignity for every individual. And it can also be a significant contribution toward a more orderly and peaceful world. Development can gradually reduce the gross imbalances which promote instability; working together can encourage a wider sense of community among mankind; and the strengthening of international agencies will create structures for common effort and order. These three examples of ecumenical collaboration in the field of development are growing evidences of the need for all religious institutes to work together with other Christian bodies to concert their actions for play-ing their part in the long task of building a more stable international order of well-being and peace for the whole human family. This ecumenical spirit should be built into the thinking and planning of general and provincial chapters, constitutions, formation programs, and the apostolic work of religious families. It should also be the concern of national conferences of re-ligious institutes. The work is of too vast proportions to be left to the interest of those few religious who have up until now been involved in development. 2. Specialists and International Vocation The second trend in development in religious com-munities is the deployment of personnel to act as specialists in the Third World, along with the estab-lishment within general curias of a secretariat for de-velopment. Shortly after the seminar on the Church in develop-ing countries, Misereor approached the superiors general with an offer to provide funds for the training of some specialists who would assist bishops' conferences in de-veloping countries in setting up offices of trained experts in planning. The offer came as a result of the dis-cussions at the seminar concerning the lack of the skills of planning for the proper deployment of dwin-dling personnel, the retooling of personnel for meeting the new needs of the day, and the necessity for co-operating with governments in national planning. The time had come, it was agreed, for religious com-munities to become deeply involved in this modern approach and to train experts who would have com-petency as well as apostolic zeal. After many months of discussions with the superiors general, Misereor agreed early this year to provide funds for the training of highly qualified development experts for the countries of Indonesia, East Africa, and the Congo. Other countries would be added as the pool of experts becomes larger. As the agreement was finally 4, 4, Development VOLUME 28, 1969 873 Brothers More ¯ and Ryan REVIEW FOR ~ELIGIOUS worked out, the funds are in the form of a scholarship for 'the trairiing of experts in the fields of social ac-tion, science, communication, cooperatives, trade unions, medicine, agriculture, and technology. These experts would be seconded to central advisory and coordinat-ing bodies in the selected countries and would devote themselves specifically to the analysis of the problems, the planning of a strategy, and the coordination of pro-grams with national planning. This new type of service would be rendered by the religious ~ommunities only at the invitation of interested bishops' conferences of one of the three countries. This proposal clearly indicates that as the religious communities become more involved in social action, they will need more experts in this field. It also be-comes increasingly clear that religious congregations will now turn their efforts towards promoting and edu-cating a corps of highly qualified men and women who will act not for their individual communities alone but in teams for ihe good o[ society. This task force con-cept of highly competent religious from different in-stitutes could be the most dramatic response of religious congregations to the challenges provided in the Third World. From what we have just said, it is evident that re-ligious will have to respond more promptly and in-telligently to what we would call the apostolate of internationalism. To act as specialists in the Third World, to become globally involved in development, re-llgious will be entering more actively into what Barbara Ward calls our planetary community, a community which. cuts across all the lines and barriers of nations and races. In such a community, religious ought to feel very much at home, especially since the vision of all founders of religious communities extended beyond the hori-zons of a particular country or culture. That spirit which inspired founders to send their men and women to meet the needs of mankind in all parts of the world must now impel their followers to send trained and competent personnel to participate in international bodies which are working to achieve the humaniza-tion' of mankind. This apostolic thrust could be as dramatic and far-reaching as the missionary journey of Francis Xavier to the Indies. There are a number of religious currently engaged in this international apostblate. Those we have met or know of are: Father John Schutte, S.V.D., who was recently appointed by Pope Paul as assistant to Mon-signor Joseph Gremillion, Secretary of the Pontifical Commission of Justice and Peace; Father Arthur Mc- Cormack, M.H.M., special consultant to the same Com-mission; Father Philip Land, S.J., Gregorian University, Rome; Father George H. Dunne, s.J., SODEPAX Joint Secretary, Geneva; Father Thomas F. Stransky, C.S.P., Secretariat for Promotion of Christian Unity; Mother Jane Gates, Superior General of the Medical Missionary Sisters, who is working with the World Council of Churches in the field of medicine; and Father Theodore M. Hesburgh, C.S.C. The first indication we have of a religious institute becoming serious about development and the promo-tion of the international apostolate is the derision of Father Pedro Arrupe, superior general of the Jesuits, to establish a secretariat for development within the curia of his general administration. Father Francis Ivern has been appointed by Father Arrupe to head this secretariat. Similar offices could be set up in many of the larger congregations of men and women. In the case of smaller units, it is quite possible that interested and competent religious could be, as a matter of policy, trained to take their place in general curias. Others could be as-signed to work on task forces, national bishops' con-ferences, international or national research centers, na-tional conferences of religious, and the pontifical or the national conferences of justice and peace. 3. Spirit of Collaboration It is quite evident from what has been said above that there is growing within religious congregations and institutes a greater spirit of collaboration to make the response called for by Populorum progressio and the objectives of the Pontifical Commission of Justice and Peace. Since the work of development is of such gigantic proportions, no one rellgious institute can unilaterally plan its involvement in it. No one individual religious, or even a cadre of them, can shoulder the heavy re-sponsibility of this new apostolate. It must be the work of all religious, or the efforts for the humanization of mankind will be considerably weakened. One model of collaboration already exists in Rome. It is an organization to which we have already re-ferred many times, namely, SEDOS. This voluntary organization of a number of superiors general, formed only six years ago on the initiative of a few missionary congregations, has in a short time given proof of the results that can flow ~om the spirit of collaboration. Within a span of just one year, for imtance, SEDOS has held a seminar on development, a symposium on the theology of development and mission, and a con-÷ ÷ ÷ Developme~ VOLUME 28, 1969 875 Brotmheurl s. RM~oarne REVIEW FOR.RELIGIOUS terence on intermediate technology. As noted already, it has worked out an agreement with Misereor to finance the education of a number of specialists for developing countries. It is also actively engaged in es-tablishing guidelines for a mutual exchange of ideas between the World Council of Churches and medical missionary congregations in the field of medicine. SEDOS is unique in a number of ways. Its member-ship consists of both men and women religious. Its ex-ecutive secretary is Father Benjamin Tonna, a secular priest from Malta, who is a professional sociologist. The director is Miss Joan Overboss, a multilingual expert from Holland. But its uniqueness lies principally in its spirit of co-operation among the superiors general in facing the new problems evolving from the Third World. Since there was no structure among religious institutes or in any Roman curial congregation to help religious fami-lies prepare themselves for their involvement in the work of development, superiors general united their forces to establish a documentation and research center which would enable them to convert from a family business to a modern and efficient concern. Thus, for the first time in the Church's history, religious congre-gations have banded together at the highest level to make their contribution in an area in which the Church in recent years has focused its principal at-tention. This same spirit of collaboration is evident in such countries as the Congo and Indonesia, where religious are working together with bishops' conferences in es-tablishing planning secretariats. Quite recently we read an appeal by the East African conference of religious to its membership to turn itself to the question of de-velopment and to form a task force that would assist the bishops' conferences in establishing a secretariat for development. If religious congregations are to involve themselves in this apostolate, this spirit of cooperation must con-tinue to grow. Many religious want to see their in-stitutes take decisive measures to execute the social objectives of Populorum progressio and to work actively to achieve the goals of the Pontifical Commission of Justice and Peace. The younger generation of religious also want to become actively engaged in working to create conditions within and between nations that are in keeping with the human dignity of man. But they need some concrete programs to give them direction. As a step towards establishing some programs, con-ferences of religious and individual institutes could give attention to the following suggestions made by the Pontifical Commission of Justice and Peace at the end of its first plenary meeting of March, 1967: 1. That Bishops' Conferences, teaching orders and all those concerned with education should be encouraged to include the teaching of international social justice in the curricula of schools, seminaries, universities and all institutions of learn-ing. 2. That retreats, sermons and specifically religious instruc-tion should emphasize the discussion of world justice, ~. That such curricula should be, where possible and suit-able, worked out on an ecumenical basis. 4. That competent study groups, again when suitable on an ecumenical basis, should continue the work of elaborating a doctrine of world-wide development and justice. 5. That lay groups of all kinds be invited to include world justice in their programs of adult education and, when com-petent to do so, assist the Commission in suggesting programs for the mass media. 4. A New Theology ot Development A concern very often expressed at the seminar on de-velopment alluded to above was that what was needed was an honest exchange of views on the theological foundation of development. In fact, one of the prin-cipal resolutions of the seminar asked the Congregation for Evangelization to put the theology of development on its agenda for its next meeting and for eventual presentation to the Holy Father as agenda for the next Synod of Bishops. Another resolution requested a sym-p. osium on mission and development. These two actions reveal that a theology of develop-ment has become a matter of urgency for religious. So long as the effort of missionaries was expended 'within the limits of a parish or a diocese, no special problem presented itself. But today the organization of develop-ment has become a much more complex affair; it has assumed the dimensions of whole nations, of entire continents, of the planetary community itself. While such a task calls for specialists, the ordinary missionaries run the danger of no longer seeing and understanding the role they are called on to play in the task of de-velopment. They stand, then, in perplexity when faced with the contradictory opinions of theologians. If some theolo-gians insist on the irreplaceable character of the proc-lamation of God's word and of the sacramental ministry, missionaries taken up with the tasks of development be-cause of the demands of the situations in which they find themselves and the concrete needs they daily encounter are troubled by an uneasy conscience. If other theologians stress the primary role of development, then those mis-sionaries whose tasks are those which belong to the more + + + Developmem VOLUME 28, Z969 8?7 traditional patterns of the apostolate begin to question the value of what they are doing. It was in response to this perplexity that the superiors general of SEDOS held a mission theology symposium in Rome this past April. Theologians from Europe and other parts of the world were invited to tackle this prob-lem first among themselves, and second in open discus-sions with the generals and their staffs.~ This symposium's importance lies in the fact that it has brought before religious congregations the theologi-cal dimensions of development, while adding to the growing literature on tlfis subject. This hard confronta-tion with the realities of development is a hopeful sign of growth within the Church and religious institutes. And instead of standing before the reality with perplex-ity and bewilderment, religious institutes, with their sense of global dedication, ought to be in the vanguard of working out a new theology of development. This mission theology symposium should set the pace for all religious families of the church. It has been our intention in this paper to draw the attention of religious to the phenomenon of develop-ment so that it can become a growing part of the litera-ture on renewal and adaptation. As a contribution to this literature on renewal, we have pointed out four major trends we have noted over the past year in the field of development as they affect religious institutes. The contribution religious can make to development, we are convinced, is enormous. The single attempts being made here and there must spring into a massive effort that will engage religious in a venture that has taken the center stage of the Church. If development is the new word for peace, it is a new challenge to religious. ~ Preparations are being made for the publication of the pro-ceedings of this symposium in various languages. The English edi-tion will be published by Maryknoll Publications. Brothers More and R~an REVIEW FOR RELIGIOUS JAMES A. CLARK Placing U. S. Personnel in Latin America Once a bishop or provincial decides to give manpower assistance to Latin America, he quickly discovers the dif-ficulties of attempting to find the wisest way to assign priests, brothers, or nuns to projects in Latin America. Since few authorities can agree on proper priorities for such placements, a superior is wise to recognize im-mediately that optimum, effective assignment of per-sonnel throughout Latin America represents an unat-tainable goal. In the past, assignment of American religious in the southern half of the hemisphere resulted from acciden-tal factors. The high ratio of Americans in Peru derived from the efforts of a zealous nuncio who welcomed them warmly. The large numbers of Americans in Guatemala result from a statistic that indicated that Guatemala had the worst proportion of priests to peo.ple of any Latin American country. Bewildered superiors anxious to respond to appeals of the Vatican to send missionaries to Latin America seized on this fact as a reason to send their subjects to Guatemala. Localized concentrations of Americans usually can be traced to a friendship begun at the Vatican Council between North and Latin Ameri-can Church leaders or through the bonds of a religious community existing in both halves of the hemisphere. The complexity of properly placing people in Latin America appears as a new problem because previously the allocating of workers to missionary lands did not require any accommodation with a structured Church in the foreign situation as is the case now in Latin America. One locale appeared as needy and worthwhile as another for apostolic laborers. The presence of a viable and strong Church in Latin America demands :extreme delicacy in interposing foreigners to serve that Church. Yet the need is so general and widespread in Latin America that from a spiritual point of view it has be- 4- ÷ James A. Clark is a staff member of the apostolic delegation at The Manor House in Rockcliffe Park; Oto tawa 2, Canada. VOLUME 28, 1969 879 come impossible for even the indigenous Church to ar-rive at a generally satisfactory set of realistic and valid preferences. Priorities which have aided in the distribution of financial grants are applicable in part to the appoint-ment of people even. though this latter commodity, people, raises mnch more profound questions since it is so much more precious and scarce in Latin America. This dilemma especially concerns diocesan priests be-cause the international 'religious communities already have a functioning system for distribution of their mem-bers. This arrangement, made under the auspices of the Holy See, has served for generations and enables provincials to provide staff for missionary areas without an agonizing analysis in each case. Those communities without Latin American branches and bishops entering the field for the first time find the subject distressingly difficult. The. Most Reverend Marcos McGrath, Second Vice- .President of the Bishops' Council for Latin America (GELAM), has encouraged even the religious communi-ties to refuse to cling to traditional apostolates and to become open to new forms of ministry: Priorities of needs in the churches of Latin America can be determined most effectively when undertaken by a national episcopal conference. Deciding who comes first is a difficult exercise in the spirit of collegiality because each bishop would like to see his diocese at the top of the list. But it is a necessary exercise and is of great assistance to those from abroad who want to know what the bishops as a whole think about the needs of their country. A listing of priorities may indeed be prepared, by a special committee named by the local bishops. Such an arrangement has been requested in some instances by various organizations of assistance. CELAM's continental sec-retariat of the Latin American bishops may indicate some gen-eral priorities of needs through its specialized departments. ÷ ÷ REVIEW FOR RELIGIOUS Several complex plans have been proposed to resolve the problem of placement. The secretariat of the U.S. Bishops' Committee for Latin America once devised a coordinating committee of ten expert advisers to counsel bishops on the proper method of allocating personnel for Latin America. However since the ten could not agree among themselves on how to achieve best results the committee never met and the plan died. The secretariat received requests from most of the ecclesiastical jurisdictions in Latin America (more than 600) and circulated these to bishops and superiors of religious houses. However, no attempt to provide criteria for selecting one petition over another ever appeared. Standard policy urged superiors to.visit potential recipi- ¯ ent areas personally, a rather unrealistic suggestion for harried superiors already overstocked with requests for their manpower. Naturally, bishops prefer to retain jurisdiction over their priests. For this reason the concept of a military ordinariate type structure to recruit, train, and appoint personnel in Latin America failed to receive widespread acceptance, since experience .with military chaplains alerted bishops to the fear of losing control of their sub-jects for the major portion of their ministerial lives. Several prominent churchmen, support attempts to permit diocesan priests to serve in a religious community on the missions through a temporary connection with a religious order. Only diocesan priests who have lived for any length of time in the house of a religious society can foresee the difficulties of this plan. In spite of abundant good will on the part of all involved there is no escaping the feeling on the part of the secular priest that he is a "junior" or "non-incorporated" subject, without status and without the possibility of participation in decision making sessions. Likewise, this association causes the priest to lose identity both at home and abroad as a diocesan priest serving temporarily on the missions. The entry of diocesan priests with previous parish ex-perience into missionary areas revealed the value of these men over those who went directly to the missions upon ordination without any experience in a normal parish situation to use as a barometer for their missionary en-deavors. A diocese-to-diocese setup is not workable because one diocese in the States cannot properly provide for train-ing, support, leave time, illness, vacations, and so forth of overseas staff. Yet a method must be found which preserves the interest of the home diocese which usually provides the financial wherewithal enabling the Latin American mission to function. Other proposals include appointing men for a time to a national conference of bishaps in a given country, in-cardinating priests temporarily into a Latin American diocese, or assigning them to the U.S. Bishops' Com-mittee for Latin America, which, in conjunction with the U.S. and Latin American bishops involved, could arrange for training and distribution of priests. Two countries have established national offices to deal with this issue, and bishops assigning men to either Chile or Brazil need only refer to the national offices for ad-vice. Several methods of providing diocesan priests to Latin America have sprung up among the 76 dioceses involved in this effort. 24 dioceses merely permitted priests to go to Latin America. 17 assumed responsibility to support the volunteer priests during their term of Latin Ameri- 4- 4- 4- Latin America can service but they make no provisions for the assign-ment of these priests. 34 accept the task of supporting a parish or several parishes in Latin America. In Boston, Richard Cardinal Cushing founded in 1958 a society to bring these diocesan priests together. Currently this St. James (the Cardinal's middle name) Society counts slightly more than 100 members from 30 dioceses in the U.S. and several European countries. This corps pro-vides pastoral services to a half million people spread across Peru, Ecuador, and Bolivia. It represents the best vehicle currently available for sending diocesan priests to Latin America. A similar organization for pooling nuns going to Latin America received attention at an inter-American meeting of Bishops at Georgetown University in 1959 but has failed to be implemented. In attempting to establish priorities, the national conferences of Bishops in Latin America have proved to be a boon although usually the primatial archbishop in a country tends to see his own needs first and with good reason for he usually presides over the largest metropoli-tan portion of that country. But rural bishops complain about the criteria when they witness most foreign ar-rivals remaining in the capital city. Both CELAM and the Pontifical Commission for Latin America have sought to provide a solution in this sensitive area but without success, as most attempts at coordination cause disputes over the choice of one diocese over another as beneficiary of American clerics. Originally the Pontifical Commission offered the facili-ties of the nunciatures throughout Latin America as clearing houses, but a.fear of Roman control of the en-tire movement impelled both donor and petitioner dioceses to bypass quietly any Commission services. As a former nuncio in Panama, the late Archbishop Paul Bernier commented on this question during his tenure on the Canadian Bishops' Commission for Latin America: lames A. Clark REVIEW FOR'RELIGIOUS I think there is a strong feeling against forming a society of any kind. Most of the bishops, if I understand well, insist on having and keeping an effort of the secular clergy as such with no affiliation, neither to the diocese ad quam nor to any particular religious or semi-religious society but to keep all of them [the priests] incardinated in the diocese a qua. If they don't want to stay there for more than five years, or if for any other reason they cannot remain, they come back to their own diocese just as if they were never out of it. I think that in Canada at least the impression of the bishops would be rather contrary to affiliating or incorporating our diocesan ~nd secular priests to any particular society. Most bishops would be willing, however, to send according to their abilities one or two, five or ten priests, to some form of, not a society, but a responsible organization which in the last analysis would be in the hands of the Episcopal Committee for that. Whoever accepts responsibility for such appointments will have need of some priorities or guidelines since the priestly requirements of Latin America could not be fulfilled if every priest in. the United States went to Latin America. Some principles to follow in this area would include the following points. The i~rst choice to be made is a selection of a category of work for a religious volunteey, that is, shall I send my priest (or brother or sister) to work as a catechist, teacher, parish worker, or what? The departments of CELAM indicate the critical apostolates which normally will have first call on foreign services: education, medi-cine, social service, relief, charity, seminary/vocational work, catechetics, student/university apostolates, and service to laborers. Next the superior must choose a geographical classifi-cation, that is, shall I send him (her) to serve on the con-tinental level with CELAM, or on the regional or na-tional level with the conferences of bishops, or to the diocesan and local level. Foreigners often function best in posts removed from the intimate personal relation-ship of priest-to-parishioner which reqmres sensitive cul-tural perception. Usually their North American organi-zational talents achieve widest impact on a broader scale at the continental, regional, or diocesan levels. Also a decision must be made as to whether to send personnel to the rural or urban locations. Many Mary-knollers in Latin America have regretted the decision made many years ago to spread Society members across the mountain ranges. The impact of an individual is broader in the cities. On the other hand Cardinal Cush-ing says that the revolution in Latin America will be born in the mountains and the Church ought to be there. At one time it was thought preferable to assign North Americans to dioceses with North American bishops at the helm. This principle has been subsequently disre-garded since it leads to a danger of creating a church within a church, one foreign and one native. The monster parishes which have arisen in Latin America as a resuh of abundant American material and personnel aid have become a source of distress for Latin Americans and embarrassment for North Americans. Parish A flooded with American assistance can only re-flect poorly on parish B which is struggling along with local resources only. OccasionaIIy a choice arises between placing people in projects underwritten by private industry or govern-÷ ÷ ÷ Latin America VOLUM~ 28~ 1969 883 4- 4- REVIEW FOR,RELIGIOUS 884 ments, for example, a company hospital or a state nor-mal school. These opportunities sometimes permit the assure, ption of responsibilities which would otherwise be financially prohibitive; on the other hand, alliance with a government or industrial concern can be severely det-rimental to the Church image and impact. .One essential requirement demands that the project given help be integrated into the local church structure. For this reason each local request must be approved by the national conference of bishops to insure that it co-ordinates with the national pastoral plan. From the viewpoint of the candidate to be sent to Latin America, if he or she speaks one of the languages of Latin America or has studied or served in a particular country naturally it is logical to assign the person to that place. All attempts to satisfy reasonable personal preferences will reduce the inevitable cultural shock suffered by v, olunteers. A first principle of sending people into Latin America is that they be sent as members of a team effort and never individually. The ability of the subject offering his services will sometimes be the final determinant of assignment; a seminary professor will not serve best in a slum parish nor will a Trappist normally function well in a mass communications program. Due to the profound social division in Latin America there is a need to predetermine whether personnel are to be placed in projects serving the wealthy or the im-poverished. In the latter case a realistic plan for external financing will normally be required. Projects which provide some hope of eventual self-sufficiency in regard to their staffing needs should be selected rather than those which will require permanent foreign workers. Realistic approaches to provide new solutions to basic religious problems of Latin America deserve special con-sideration. For examples, the novel approach to slum parish work of Father Andres Godin, a Canadian Oblate, in Lima, Peru; or that of American Oblate Edmund Leising who has developed a remarkable program in Brazil for promoting parish self-support through Ameri-can fund raising procedures; or the renowned apostolate of Father Leo Mahon in San Miguelito parish in Pan-ama who has discovered an entirely new process for parish effectiveness. These offer novel and successful approaches to stubborn problems. Similar examples of projects managed by Latin American priests themselves could be cited. Most superiors have the background to recognize that adequate and detailed financial arrangements must be agreed upon in advance by both sides to prevent animos-ity from developing on obscure financial responsibilities. The overall plan an agency presents ought to be ex-amined carefully to learn if it is realistically conceived. Experience in Latin America reveals that ill.constructed, idealistic proposals soon collapse. Those of us familiar with the problem of positioning personnel in Latin America are aware of the difficulties superiors face in this field. Hopefully some of the above remarks will assist the ongoing dialogue in this area and be of some assistance to those who seek to serve the Church by releasing people for work on the only Catholic continent of the globe. + + ÷ Latin America VOLUME 28, 1969 885 JOSEPH F. GALLEN, S.J. Comments on tl e Instruction on Formation Joseph F. Gallen, S.J., writes from St. Joseph's Church; $21 Willings Alley; Philadelphia, Penn-sylvania 19106. REVIEW FOR RELIGIOUS Prepostulancy Nothing is said in the Instruction on a prepostulancy period. Number 4 states that it would be worthwhile to consider whether the practice of going directly to the novitiate from such places as aspirancies, apostolic schools, or minor seminaries should be continued or whether an interval of probation should be had to develop the human and emotional maturity of the candidate. In the case of those obliged to a postulancy by canon 539, § 1, this development can be taken care of during the postulancy, which can last up to two years and also be made while residing outside any house of the in-stitute (n. 12). There is nothing in the Instruction for or against such places as aspirancies but, as is clear from what was said above, number 4 presumes that they will continue to exist. Postulancy (nn. 4; 10-2; 33) Importance. "Hence it follows that all institutes, even those that do not prescribe the postulancy, must at-tach great importance to this preparation for the novice-ship" (n. 4). Purpose. This is to judge the suitability and aptitude of the candidate; to give a preparation that will enable the noviceship to be made more fruitfully; to provide a gradual transition from secular to religious life; and to verify and complete, if necessary, the religious knowledge of the candidate (nn. 11-2). "Tentative" in number 11 of the Vatican English translation is not in the Latin text and "to formulate a. judgment" is to form a judgment. Power of general chapter. In institutes in which the postulancy is of obligation by common law (in insti-tutes of perpetual vows: all women but in those of men only lay brothers) or by the constitutions, the gen-eral chapter may keep in mind, for a better adaptation of the postulancy~ the following norms (n. 12): Duration. In institutes in which the postulancy is not obligatory by common or constitutional law, the general chapter may determine its nature and duration, which can vary for different candidates but should not be too brief nor ordinarily longer than two years. In institutes in which the postulancy is obligatory from common law, it must last at least six full months (c. 589, § I), and this minimum time is more probably retained in the Instruction; but the general chapters of these institutes may also follow the two-year limit, the principle that the time may vary for different candi-dates, and probably that the minimum time may be less than six months (n. 12). 1 do not think the right of canon 539, § 2, to prolong the postulancy for six months extends to a postulancy of two years. A postu-lancy longer than two years would not be very rea-sonable, especially since it can be varied within that time for the individual. Place. Preferably not in the novitiate house, and it can be profitable for it to be made wholly or in part outside a house of the institute (n. 12). The postulancy may therefore be so organized that the postulants con-tinue to reside in their homes or in such another place as a college. See also numbers 4 and 11. The latter speaks of a "gradual transition from lay life to that proper to the noviceship." Director. The postulants, wherever the postulancy is made, are to be under the direction of qualified re-ligious, between whom and the master of novices there is to be sedulous cooperation (n. 12). Dross. The determination of the dress of the postu-lants appertains to the general chapter (n. 33). How-ever, canon 540, § 2, had required simply that the dress of the postulants be modest and different from that of the novices. It could therefore have been secular but modest; special and uniform, but this was not neces-sary; religious, but different from that of the novices. Noviceship (nn. 4-5; 13-33) Maturity requisite Ior beginning noviceship (n. 4). The noviceship should begin when the candidate is aware of God's call and has reached that degree of human and spiritual maturity which will allow him to decide to respond to this call with sufficient and proper knowledge and responsibility: "Most of the difficulties encountered today in the formation of novices are usually due to the fact that when they were admitted they did not have the required maturity., it must ÷ ÷ ÷ Formation VOLUME 28, 1969 887 ÷ ÷ ÷ $. F. Gallen, S.l. REVIEW FOR RELIGIOUS 888 be affirmed that the age required for admission to the noviceship should be higher than heretofore" (n. 4). Place. The noviceship for validity must be made in a house legitimately designated for this purpose (n. 15) by the superior general with the consent of his council and according to the constitutions (n. 16). The superior general with the consent of his council and after consultation with the interested provincial may in a case of necessity permit also many novitiates in the same province (n. 17). When the small number of novices is not sufficient to promote community life, the superior general should, if possible, establish the novitiate in a community of the institute capable of aiding the formation of such a small group of novices (n. 18). To better meet some demands of their formation, the superior general may authorize that the group of novices be transferred during certain periods to another house of the institute designated by himself (n. 16). In particular and exceptional cases, the superior gen-eral with the consent of his council may permit that a candidate validly make his noviceship in a house of the institute other than the novitiate house, under the direction of a qualified religious acting as a master of novices (n. 19). Duration. For validity the noviceship must last for twelve months (n. 21). A continuous or interrupted absence from the noviti-ate group and house that exceeds three months ren-ders the noviceship invalid (ft. 22). In lesser absences the higher superior, after consulting the novice master and considering the reason for the absence, may in individual cases command an extension of the noviceship and determine its length, and this matter may also be determined by the constitutions (n. 22). Formative activity periods outside the novitiate house must be added to the required twelve months, nor may they be begun before a novice has spent three months in the novitiate (if the contrary is done, the noviceship be-gins only on the completion of the formative activity period) and must be so arranged that the novice spends a minimum of six continuous months in the novitiate, re-turns there at least a month before the first vows or other temporary commitment, and the time of the whole novice-ship extended in this manner may not exceed two years (n. 24). The noviceship amplified by such formative activity periods may not exceed two years, but this does not abrogate the right given to higher superiors in canon 571, § 2, to prolong the noviceship up to six months in a doubt about the suitability of a candidate. Such a prolongation is permitted in a noviceship of two years without formative activity periods. A higher superior for a just cause may permit first profession or commitment to be anticipated but not beyond fifteen days (n. 26). Formative activity periods. The general chapter by at least a two-thirds vote may experimentally enact, in keeping with the nature of the institute, one or more periods of formative activity outside the novitiate house, the number to be determined in practice accord-ing to the judgment of the master of novices with the consent of the higher superior, for the formation of the novices or, in some cases, for a better judgment of their aptitude for the life of the institute. Such periods may be used for one, several, or the entire group of novices. If possible a novice should not be assigned alone to these periods. In these periods the novices are under the direction of the master of novices (nn. 23, 25). "It must be emphasized that this formative activ-ity, which complements novitiate teaching, is not in-tended to provide the novices with the technical or professional training required for certain apostolic ac-tivities, training which will be afforded to them later on, but rather to help them, in the very midst of these activities, to better discover the exigencies of their vocation as religious and how to remain.faithful to them" (n. 5; see also n. 25). Separation of novices. There must be some separation between the novices and the professed religious, with whom, however, and with other communities, the novices may have contact according to the judgment of the master of novices. It appertains to the general chapter to decide, according to the nature of the institute and particular circumstances, what contacts may be had between the novices and the professed of the institute (n. 28). The use of the term "professed re-ligious" in the second sentence makes it sufficiently clear that there is no prohibition of contact between the novices and the postulants, as might be feared from the word "members" in the other two sentences of number 28. Studies during the noviceship. The general chapter may permit or command certain studies during the nov-iceship for the better formation of the novices, but doctri-nal studies should be directed to the knowledge and love of God and to the development of a more profound life of faith. From the twelve months of noviceship of number 21 all studies, even theological and philosophi-cal, made for obtaining diplomas or for acquiring a formation directed to preparation for fulfilling future Formation VOLUME 28, 1969 889 REVIEW FOR RELIGIOUS 890 duties are forbidden (n. 29). Provided doctrinal studies are directed to the spiritual life, as prescribed in the first sentence, it is probably not forbidden to receive credits for such studies when these can be had but the studies are not to be directed to the attaining of credits. There is no doubt that the prescription on doctrinal studies in this first sentence also applies only to the twelve months of noviceship of number 21, as is also true of the canonical legislation in canon 565, § 3, on this point, "even though the Latin text says "during the time of the noviceship," not "during the regular novitiate year," as in the English translation. The latter also has "all formal study programs" in the second paragraph whereas the Latin reads "all studies." Dress o] the novices. It appertains to the general chapter to determine the dress of the novices (n. 33). Number 33 speaks of the "habit of the novices and of other candidates for the religious life." It certainly had not been the practice nor is there any tendency to give a religious habit to postulants, and the meaning here of "habit" is "dress." No limitation is placed on the power of the general chapter to determine the dress of the novices and postulants. Canon 557 commands the wear-ing of the habit during the whole time of the noviceship, but it has also been maintained that the noviceship is an uncertain time and that the habit, to retain all its significance, should not be given to the novices. Noviceship lot another class. Unless the constitutions determine otherwise, a noviceship made for one class is valid for another (n. 27). The constitutions may de-termine the conditions regulating a transfer from one class to another (n. 27), Novice master. The novices are under the direction of the novice master who may seek the aid of other skilled helpers (n. 30). This is to be kept in mind with regard to a formation team. See also numbers 5, 12, 15, 23, 31, 32. Temporary Bond (nn. 2, 6-9; 34-8) A different temporary bond may be established and ]or all. Number 34 gives a faculty, not a precept, but in general language: "The General Chapter, by a two-thirds majority, may decide to replace temporary vows with some other kind of commitment as, for example, a promise made to the institute." The same general lan-guage is found in numbers 2, 6, 10, 24,' 37-8. The pos-sibility of the extension to all in the probation after the noviceship is not certainly excluded by other num-bers of the Instruction. A dil~erent bond should be introduced only a]ter most careful thought. The reasons are (1) number 34 demands a two-thirds vote of the general chapter to in-troduce a different bond and (2) number 7 explidtly re-quires such careful thought: "No institute should de-cide to use the faculty granted by this Instruction to replace temporary vows by some other form of commit-ment without having clearly perceived and weighed the reasons for and the nature of this change." A different bond in fairness, prudence, and proper regard [or sound spirituality should be introduced only [or those in whom the special immaturity exists. The reasons are (1) by vows a special consecration is had according to number 2: "Thus it is that religious pro-fession is an act of religion ~nd a special consecration whereby a person dedicates himself to God." (2) Be-cause according to number 7 temporary vows are com-pletely in harmony with the greater response to God so important at the beginning of the religious life and also enable the candidate to make the consecration proper to the religious state: "For him who has heeded the call of Jesus to leave everything to follow Him there can be no question of how important it is to respond generously and wholeheartedly to this call £rom the very outset of his religious life; the making of temporary vows is completely in harmony with this requirement. For, while still retaining its probationary character by the fact that it is temporary, the profession of first vows makes the young religious share in the consecration proper to the religious state." (3) Because immaturity is the sole reason given (n. 7) for substituting another temporary commitment: "In fact, more fre-quently now than in the past, a certain number [quidam] of young candidates come to the end of their novitiate without having acquired the religious ma-turity sufficient to bind themselves immediately by re-ligious vows, although no prudent doubt can be raised regarding their generosity or their authentic vocation to the religious state. This hesitancy in pronbuncing vows is frequently accompanied by a great awareness of the exigencies and the importance of the perpetual religious profession to which they aspire and wish to prepare themselves." (4) Possibly also because the desire for the different commitment was true only of some institutes (n. 7): "Thus it has seemed desirable in a certain num-ber o[ institutes that at the end of their noviceship the novices should be able to bind themselves by a temporary commitment different from vows, yet answering their twofold desire to give themselves to God and the institute and to pledge themselves to a fuller preparation for perpetual profession." Since the Instruction describes temporary vows as a consecration that is special, proper to the religious state, and in harmony with the greater ÷ ÷ ÷ VOLUME 28. 1969 89! + ÷ .~. Fo Gallen, $J. REVIEW FOR RELIGIOUS 89~> response to God, it at least seems unfair, imprudent, and without regard for sound spirituality to deprive a novice of temporary vows when he has all the quali-ties requisite for making them, that is, when he is not affected by the special immaturity described in number 7. ¯ Some observations on this immaturity. Is this im-maturity proper to the young or is it the emotionalism that is today found in many older religious, and which the young often manifest only after continuous contact with such older religious? Isn't there a movement at this moment in the United States to give the vote to those who are eighteen years of age because the young are now more politically mature? In more than thirty states it has been the law that a girl of eighteen may marry without the consent of her parents. Is there any widespread tendency at present to change this very general law because of the immaturity of the ~young? Don't some hold that the greater physical development of modern youth argues to a greater psychological de-velopment? Does one frequently and without indoctri-nation encounter a novice who is judged to have a certain religious vocation (see also c. 571, § 2) but is too immature to take temporary vows? What factual and ob-jective investigations were made in the United States to prove the existence of such immaturity? Isn't it true that such immaturity would occur with regard to the temporary vow of chastity, not of poverty or obedience? Prescinding now from the obligation of the different commitment, don't the commandments of God still bind such a candidate and under serious sin in a violation of chastity? The simplest and most appropriate different com-mitment would be a promise to the institute to observe poverty, chastity, and obedience because (1) neither the form nor the object of the different commitment is determined in the Instruction (see n. 34) but (2) in numbers 7 and 35 the Instruction at least says it is fitting that the dit~erent commitment should in some way refer to the exercise of the three evangelical counsels, for example in number 7: "Whatever form such a temporary commitment may take, it is in keeping, with fidelity to a genuine religious vocation that it should in some way be based on the requirements of the three evangelical counsels." and (3) more directly and even categorically in number 13 the Instruction apparently says that the novice is to make profession of the evangeli-cal counsels at the end of the noviceship by temporary vows or other temporary commitment: ".that a novice.may implement the evangelical counsels of chastity, poverty, and obedience, the profession of which 'either by vows or by other sacred bonds that are like vows in their purpose' he will later make." This number of the Instruction is talking of a novice and therefore o[ the first consecration, which can be either vows or another temporary commitment. There is no alternative for the profession of perpetual vows. Other forms and objects of commitment are possible. The form and object of members in the strict sense of secular institutes is: "By making profession before God of celibacy and perfect chastity, which shall be confirmed by vow, oath, or consecration binding in conscience, according to the constitutions; by a vow or promise of obedience.by a vow or promise of poverty." (Provida Mater Ecclesia, February 2, 1947, Art. III). Some of the different forms of commitments in societies of common life without public vows are annual private vows of poverty, chastity, and obedience and the service of the poor; private perpetual vows of poverty, chastity, and obedience; promise of fidelity to the observance of the rule and constitutions; perpetual promise of observ-ance of common life and poverty; perpetual agreement to obey the rule of the institute; perpetual oath of perseverance and obedience; and perpetual oath and promise of perseverance and obedience,x The societies of common life more £requently encountered are the Daughters of Charity of St. Vincent de Paul, Eudists, Josephites, Maryknoll Missionaries, Oratorians, Pallot-tine Fathers, Paulists, Precigus Blood Fathers, Sulpicians, Vincentians, and White Fathers. Is one who makes a di1~erent temporary commitment in a state of perfection, in the religious state, a re-ligious, and a member of his institute? This is at least a very basic question and with wide implications. The negative arguments are that the Instruction nowhere says that one who makes a different temporary commit-ment is a religious and that canon 488, 7°, demands public vows to constitute a religious. On the other hand (1) vows are required only by canon law, not by divine law or the nature of the matter,2 to constitute a re-ligious, and the Instruction derogates from this canon law, as will be seen from the following arguments: (2) number 36 states absolutely that the subject is united with his institute and absolutely that he is obliged to observe its law; (3) the Instruction throughout does not differentiate between such a commitment and temporary vows (see nn. 2, 6, 10, 24, 34, 37-8); (4) num-ber 10 states explicitly that the temporary commitment is not the noviceship. If an entirely new state were being 1 See also Beste, lntroductio in Codicem, 497; Guti~rrez, Gora-mentarium pro religiosis, 38 (1959), 312-3. =See Goyeneche, De religiosis, 10-11; Guti~rrez, op.cit., 29 (1050), 72-3. ÷ ÷ ÷ VOU, JME 25, 89~ REV;EW FOR RELIGIOUS introduced distinct from that of the noviceship and temporary vows, this should have been dearly stated in the Instruction. (5) The probationary periods can last for thirteen years. This seems in itself to be un-reasonable if the subject does not become a member of the institute until the end of such time. The professed of temporary vows are members by first profession. The present canon law does not permit a duration of tempo-rary vows longer than six years, and canon 642, § 2, likens a professed of six years of temporary vows to one of perpetual vows. (6) During this prolonged time the institute would not be held in the case of such a subject to the norms of dismissal for professed but could dismiss him almost in the manner of a novice, whereas the pro-fessed of temporary vows would have also a right of sus-pensive recourse against his dismissal. Nor would canon 643, § 2, on the charitable subsidy apply, nor canon 646 on an automatic dismissal. (7) There would be an evident distinction in the rights and obligations of these subjects and the professed of temporary vows even though both would be in the same factual state of proba-tion. It is true, as number 7 states, tl~at "the profesz sion of first vows., makes the candidate share in the consecration proper to the religious state." Such a consecration, however, is required only by canon or human law, which can therefore enact that other suitable forms of commitment would also constitute a candidate in the religious state and make him a re-ligious, as also because such a candidate is always des-tined for this proper consecration in perpetual profes-sion. Religious women are nuns and their institutes are religious orders even though no one in fact has solemn vows provided at least some are destined for solemn vows from the particular law of the institute. Public vows would also remain proper to the religious state and to religious institutes since they are not had either in societies of common life nor in secular institutes. I therefore believe that the subject in a different temporary commitment is in a state of perfection, in the religious state, is a religious, and a member of his institute, but the question should be authoritatively serried by the Holy See. In the contrary opinion, those in a different temporary commitment are in a state that is neither noviceship nor profession, one also for which we have no parallel, and consequently a state of deep obscurity at least juridically. Determination o~ details b) the general chapter (n. 36). In virtue of canon 543 only a higher superior is competent to admit to the noviceship and to any re-ligious profession. The same canon demands a vote of the council or chapter for admission to the novice- ship, first temporary, and perpetual professions. The gen-eral chapter should require the deliberative vote for admission to the first temporary commitment and pre-scribe for renewals and prolongation of. such a com-mitment the same vote as is enacted in the constitutions for these acts with regard to temporary profession. The same policy should be observed concerning the superior competent for permitting an anticipated renewal of the temporary commitment, for exclusion from renewal or from the profession of perpetual vows (c. 637), and for the vote of the council in this case. The superior general with at least the advice of his council should be given the faculty of consenting to the dissolution of the com-mitment by the subject, to so consent to the request of the subject at any time during a commitment, who can then be immediately admitted to temporary vows, and with the consent of his council from the institute. Reception of ment is not necessary because it (c. 1308, § 1), and the consent of to dismiss a subject the different commit-is not a public vow the institute was suf-ficiently given and expressed in the admission to the commitment or its renewal. The general chapter could prescribe reception since such a repeated consent of the institute is not contrary to common law. The formula of the vows will have to be changed for a different commitment, for example, a promise will be to the institute, not to God as is a vow. Even if the new com-mitment does not have obedience as its express object and is therefore not productive of another obligation of obedience, superiors, as the head of the institute or of its parts, possess at least the same authority that they have over a novice and, if the Holy See decides that a different commitment is on the same juridical level as temporary vows, they possess the same authority as over a professed but without the added title to exact obedi-ence from the vow (c. 501, § 1; 502). Ganons whose application is obscure. The applica-tion of the following canons to those in a different temporary commitment should also be decided by the Holy See: responsibility for debts, 536, §§ 2-3; canonical examination, 552; dowry, 547-51; making of cession and disposition regarding personal patrimony and a civilly valid will, 569; retreat before first profession, 571, § 3; profession of a novice in danger of death. Requisites for a valid profession, exclusive of recep-tion, the necessity of three years of temporary vows, and understanding the derogations regarding a valid novice-ship in the Instruction, 572; age for profession, 573; deliberative vote for first profession, 575, § 2; written declaration of profession, 576, § 2; no intervals between renewals or perpetual profession, 577, § 1; 575, § 1; ÷ ÷ Formation VOLUME 28, 1969 895 ~. F. Gallen, S.]. REVIEW FOR RELIGIOUS 896 enjoyment of the same indulgences, privileges, spiritual favors, and suffrages, obligation of observing rules and constitutions, active and passive voice and computation of time for obtaining either, 578; illiceity and invalidity of acts contrary to the vows, 579. Acquisition of property by a professed of simple vows, change of cession and disposition, 580; renuncia-tion of personal patrimony, 581; 583, 1°; change of will, 583; 2°. Common obligations of clerics in canons 124-42, 592; obligation of common life, 594; obligation of wear-ing habit, 596; cloister, 597 ft.; religious duties, 595; right of exempt correspondence, 611; enjoyment of privileges of first order by nuns, 613, § 2; enjoyment of clerical privileges of canons 119-23, 614. Transfer to another religious institute or monastery, 632-5; 544, § 5; right of professed of temporary vows to leave at the end of a temporary profession, 637; ex-claustration, 638-9; effects of secularization, 640-3; compensation may not be sought for services given to the institute, 643, § 1; charitable subsidy, 643, § 2; laws on fugitives, 644, § 3; 645; 2386; automatic dismissal, 646; dismissal of a professed of temporary vows, 647-8; provisional return to secular life, 653. Six professed constitute a formal house, 488, 5°; precedence from first profession breaking a tie in elec-tions, 101, § 1, 1°; first profession as date of computing eligibility for office, 504; 559, §§ 1-2; prohibition of being members of third orders secular, 704; prohibi-tion of being a sponsor in baptism and confirmation, 766, 4°; 796, 3°; special jurisdiction necegsary for the confessions of religious women, 876; funerals of religious, 1221; 1124, 2°; permission for writings, 1386, § 1; punish-able for violations of common life, 2389. Obligation o[ observing the evangelical counsels. If the Holy See decides that a different temporary com-mitment is on the same juridical level as the profession of temporary vows, the evangelical counsels must be observed at least with the same obligation as the con-stitutions, no matter what be the object of the different temporary commitment because (1) not only does num-ber 36 impose after the new commitment "the obliga-tion of observing the Rule, constitutions and other regulations of the institute" and therefore a fortiori also the obligation of observing the evangelical coun-sels as more essential and important for a state of complete Christian perfection but also and more pro-foundly because (2) the observance of the evangelical counsels is necessary from the nature of a state of per-fection, as can be seen from the following direct and clear statements of only three Popes and Vatican II: "The religious orders, as everyone knows, have their origin and raison d'etre in those sublime evangelical counsels, of which our divine Redeemer spoke, for the course of all time, to those who desire to attain Christian perfection" (Leo XIII, December 23, 1900). "When the only-begotten Son of God came into the world to re-deem the human race, he gave the precepts of spiritual life by which all men were to be directed to their appointed end; in addition, he taught that all those who wished to follow more closely in His footsteps should embrace and follow the evangelical counsels" (Pius XI, March 19, 1924). "It is true that by the apostolic constitution Provida Mater Ecclesia we declared that the form of life, which is followed by secular institutes, is also to be accepted as a state of perfection publicly recognized, because the members are bound in some way to the observance of the evangelical counsels" (Pius XII, July 13, 1952).3 Vatican II affirmed: "Thus, although the religious state constituted by the profession of the evangelical counsels does not belong to the hierarchical structure of the Church, nevertheless it belongs in-separably to her life and holiness." 4 Moral obligation of a new temporary commitment. It might seem that a general chapter could also completely determine this (see n. 36), but number 34 gives a promise to the institute as an example of such a com-mitment. We are to presume words in such a document are being used in their proper sense, and in such a sense a promise produces a moral obligation. In a merely private promise to God or man, the one making the promise can oblige himself only to a light obliga-tion in light matter but in serious matter he can assume either a light or a grave obligation. May a general chapter, therefore, define the moral obligation of the new temporary commitment, for example, a promise to the institute, as only light? It could do so if it is decided by the Holy See that such a commitment is not on the same juridical level as temporary vows. Could it do so if the level is the same? Such a definition is not excluded by the nature of a commitment or promise purely in itself nor by the explicit wording of the Instruction. The light obligation can also be urged from the reason for permitting a different commitment, that is, the immaturity of a candidate. It would not 8Courtois, The States of Perfection, Dublin: 1961, M. H. Gill and Son, nn. 33, 130, 403, 474; see also Schaefer, De religiosis, n. 125; Beste, op.cit., 328; Padri Claretdani, II diritto dei religiosi, n. 3; Fanfani, II diritto delle religiose, n. 2; Bastien, Directoire canonique, nn. 9, 14; Creusen, Religious Men and Women in Church Law, nn. 4-5; Guti~rrez, ibid., 63-4, 67. ' Abbott-Gallagher, The Document~ of Vatican II, 75. 4" 4" 4" Formation VOLUME 28, 1969 89~ ]. F. Gallen, $.$. REVIEW FOR RELIGIOUS seem very practical to enact that such a candidate does not have to take the added serious obligation of a re-ligious vow if he must assume the added serious obli-gation of another form of commitment. On the opposite side it can be well maintained from the nature of the matter that it would be incongruous for the funda-mental obligations of a permanent state of life to be only light. Above all there is a reply given by the Sacred Congregation of Religious, May 19, 1949, in an entirely parallel case and in general language to the effect that the bonds assumed by the members of secular insti-tutes cannot be light in their general nature.~ The pur-pose and nature of secular institutes are given as the reason for this doctrine. A secular institute is an apos-tolic state of complete Christian perfection, and the reasoning of the Sacred Congregation appears to me to apply, at least equally, if not afortiori, to religious in-stitutes. In effect this would mean, in the promise we have advocated to the institute to observe poverty, chastity, and obedience, the same light or serious obliga-tion that is had in the religious vows. The document reads: 1. The obligations which are contracted by members in the strict sense (Art. III, §§ £ and 3) for the full pursuit of the juridical state of perfection in secular institutes (Art. III, § 2), if they are to correspond to the purpose and nature of the institute, cannot be light in their general nature and under every respect (ex genere suo atque ex omni parte). 2. On the other hand, the bonds on which this state of perfection rests, are considered so to oblige in conscience that the obligations thus produced must be called grave in their general nature (ex genere suo). 3. In individual cases, an obligation must be considered grave only when its matter must be considered as certainly grave according to the constitutions and the common teaching regarding equal or similar bonds. Moreov,er, according to the well-known rule of law (Reg. 30 in VI°), 'In obscure matters, one is obliged to Iollow only the least obligation," it cannot be affirmed in a doubtful case that an obligation is grave or more grave, for example, on the ground that an obligation arises from or is reinforced by the formal virtue of religion. 4. Just what is the nature of the bonds assumed in individual institutes and what is the precise mode of obligation---e.g., in addition to justice and fidelity, is there also and, if so, to what degree, an obligation from the virtue of religion--must be learned from the constitutions, which should give an accurate presentation of the matter, and from the formula of consecra-tion or incorporation in which the bonds are expressed. 5. Even when it is certain that there is a formal obligation arising from the virtue of religion, since there is question of vows or bonds which, although they are not fully private, nevertheless, in law, cannot be called public in the strict and specific sense and do not effect a public consecration of the' "Bouscaren-O'Connor, Canon Law Digest /or Religious, 167-8; see also Commentarium pro religiosis, 28 (1949): Larraona, 199-200; Fuertes, 292-8. person, the malice of sacrilege must not be attributed to their violation. Duration oI probation after the noviceship. The gen-eral chapter is to determine this but it is to be no less than three nor longer than nine years (n. 37). I find it difficult to see why a period longer than five years should be generally prescribed (n. 6). The total possible probationary period, that is, 2 years of postulancy, 2 of noviceship, and 9 of temporary commitment, can thus be 13 years. This would ordinarily mean perpetual profes-sion at the youngest only at the age of 30 or 31 years. Would we advise marriage only at 30 or 317 The gen-eral chapter may permit a prolongation in individual cases of a prescribed time, e.g., five years, up to the full nine years or may limit the power of prolonging, e.g., to only one year (n. 37). Precise length of dil~erent commitment. This may be made in the one act for the full length of the interval before perpetual profession, for example, five years; or for a briefer period, for example, three years, to be re-newed for two years on its expiration or to be followed by temporary vows (n. 34). The provision of canon 577, § 2, of permitting a renewal of temporary vows to be an-ticipated but not by more than a month may be also applied to the renewal of a different form of temporary commitment. Such an anticipation is permissible £rom the nature of a commitment and is not excluded by the Instruction. Must also a di~erent temporary commitment be ac-companied by the intention of renewing and of admit-ting to a renewal on its expiration? If the decision of the Holy See is that the juridical level of temporary vows and other temporary commitments is the same, the answer is in the affirmative. The explanation of the necessity of this intention in temporary vows has been the following. The religious life has ever and now de-mands stability or permanence. From its concept it is a state of life in the same way as the clerical or married state. A state of life is something that contains the note of stability or permanence. The exact permanence re-quired is defined by the Church as follows: solemn vows or simple perpetual vows are sufficient but not neces-sary; the minimum requisite is simple temporary vows. Therefore, an institute in which all the members make only annual professions of poverty, chastity, and obedi-ence fulfills this requisite. The Church further requires that temporary vows be renewed on their expiration (c. 488, 1°). This implies an intention on the part of both the religious making temporary profession and the superior admitting to this profession that, iI no obstacle ÷ ÷ ÷ Formation VOLUME 28, 1969 899 ]. F. Gallery, REVIEW FOR RELIGIOUS 900 occurs in the meantime, the vows will be renewed on their expiration. It is evident that the same necessity of this intention and its explanation apply to a different temporary commitment since the necessity of the inten-tion is required not from vows as such but from the fact that the religious state is 'a state of life and demands stability.6 Lastly, such an intention is required in secular institutes, in which the bond can be vow, oath, consecra-tion, or promise: "The bond by which the secular insti-tute and its members in the strict sense are to be united must be: 1o Stable, according to the constitutions, either perpetual or temporary but to be renewed at its expira-tion (c. 488, 1°) . ,, 7 ConIusion on temporary vows. Tkis is the appropriate place to mention the extensive confusion that has existed on temporary vows in this whole matter of a different commitment. Many talked as if a temporary vow were a most unusual and even a contradictory thing. Evidently they did not know that temporary vows were mentioned in canon law (c. 131.1) as also in practically any manual of moral theology and in canonical works that included the treatment of the vows. It was also frequently stated that the intention of renewing and of admitting to renewal on their expiration was a contra-diction of the temporary duration of such vows. This again was ignorance. The intention was not and could not have been absolute, which would have been clearly contrary to the probationary nature of the period of temporary vows. It was a conditional intention to renew the vows i[ no obstacle intervened in the meantime, S and this obstacle, if not always, would practically always have been the discovery by the institute or the subject that he or she had no vocation. There was almost an equal number of statements that a temporary profession was invalid if at the time a religious had the intention of not renewing or a superior of not admitting to a renewal on the expiration of a temporary profession. Canon 572 does not list such an intention among the requisites for a valid religious profession. Canon 488, 1°, does not append an invalidating clause to the necessity of this intention as required by canon 11. A requirement for liceity only will also sufficiently fulfill the required stability. An invalidating law according to canon 15 does not exist in a doubt of law, and there is certainly a doubt o See Larraona, op. cit., 2 (1921), 137, 209; 28 (1949), 205; Schaefer, op.ciL, n. 128; Jone, Commentarium in Codicem iuris canonici, I, 387; Padri Clarettiani, op.cit., nn. 3, 6; Vermeersch-Creusen, Epitome iuris canonici, I, n. 580; Goyeneche, op.cit., 9-10; De Carlo, Jus religiosorum, n. 2. ~ Provida Mater Ecclesia, Bouscaren-O'Connor, op.cit., 151. aSee Larraona, op.cit.o 2 (1921), 209 and note 81; 28 (1949)~ 205; Guti~rrez, ibid., 90. of law in the present caseP There was also a great deal of talk merely about promises, as if a vow were not a promise. Nor was there too much knowledge of sanctity of life and of the relation of the evangelical counsels and of vows to this sanctity. Sacred orders may not be conferred belore perpetual profession (n. 37; c. 964, 4°). For a just reason a higher superior may permit that a first profession be made outside the novitiate house (n. 20). The Instruction does not mention the commitment presumably because it is held that the prescription on place of canon 574, §1 applies only to vows. Readmission of one who legitimately left either after completing temporary vows or other commitment or a[ter being [reed from either. He may be readmitted by the superior general with the consent of his council, who is not obliged to prescribe another noviceship, nor an-other postulancy (c. 640, § 2), but is obliged to enjoin a previous period of probation and also a period of tem-porary vows or other commitment not less than a year nor less than the time that remained to be spent in this temporary probation before perpetual profession when the subject left. The superior general may prescribe a longer period of temporary vows or other commitment (n. 38). Immediate preparation for perpetual proIession and similar periods during tbmporary vows or other commit-ment. It is desirable that perpetual profession should be preceded by a sufficiently long immediate preparation something in the manner of a second noviceship. The duration and other aspects are to be determined by the general chapter (nn. 9, 35). It is also desirable that periods of withdrawing to prayer, meditation, and study be established during the time of temporary vows or other commitment (n. 25). Section IlL Application of the special norms. The par-ticular provisions axe called norms because they have been enacted for experimentation (VII). They are in effect from January 6, 1969 (VII). The norms and direc-tives of the Instruction appertain only to religious in-stitutes; other institutes of common life may but are not obliged to follow them (n. 3). Common law (canon law, laws enacted after the Code of Canon Law, laws of Vatican II, and postconciliar laws) remains in effect un-less derogated by this Instruction (I). The faculties granted by this Instruction may in no way be delegated g See Schaefer, op.cit., n. 128; Jone, op.cit., 387; Guti~rrez, ibid., note 65; Vermeersch, Periodica, 31 (1932), 122 ft.; Goyeneche, Corn. mentarium tyro religiosis, 16 (1935), 315-6; Vidal, De religiosis, n. 9, holds for invalidity. 4- 4- ÷ VOLUME 901 ~. F. Gallen, $.]. 902 to another (II), but they may be used by those who legiti-mately take the place of the superior general when there is no superior general or he is legitimately prevented from acting (IV). The same principle is true of the vicars of other higher superiors since they are actually exercising the office of the higher superior when accord-ing to the constitutions they take the place of a higher superior, such as a provincial, in the vacancy of the office, in his absence, or when he is otherwise impeded from fulfilling the duties of his office. There is nothing of such importance in the faculties granted in the Instruc-tion to higher superiors that would merit the exclusion of vicars from the exercise of such faculties. An abbot at the head of a monastic congregation is also to be understood under the name of superior general in this Instruction (III). In the case of nuns dedicated exclu-sively to the contemplative life, special norms shall be inserted into the constitutions and submitted for ap-proval, but the norms in numbers 22, 26-7 may be ap-plied to them (V). I[ the special general chapter has already been held, the superior general and his council acting collegially,x° after a careful study of all circumstances, are to decide whether a general chapter should be convoked to deliber-ate on the faculties granted to it or whether it would be preferable to await the next general chapter (VI). If they decide against the above convocation but also that the use of the faculties granted to the general chapter is urgent for the good of the institute, they, again acting collegially, have the power of putting all or some of the same faculties in use until the next gen-eral chapter provided they have previously consulted all other higher superiors and their councils and have ob-tained their two-thirds affirmative vote. These other higher superiors should have it at heart to consult previ-ously the professed of perpetual vows. In institutes with no provinces, the superior general must consult the l~rofessed of perpetual vows and obtain the affirmative vote of two-thirds OgI). The following appertain to the general chapter: with a two-thirds vote: to introduce periods of formative ac-tivity in the noviceship (n. 23) and a different tempo-rary commitment (n. 34); with the vote prescribed by the constitutions: to make determinations for the pos-tulancy (n. 12); to decide on the permissible contacts of the novices (n. 28); to permit or command studies during the noviceship (n. 29); to determine the dress of the novices and other candidates (n. 33); to determine the duration of the probation between the noviceship See REVIEW FOR RELIGIOUS, 19 (1960), 131-2. and perpetual profession and other aspects of the same probation (nn. 35-6-7); and experimentally to enact other matters that imply a change in the constitutions, for example, in numbers 16, 22, and 27. The following appertain to the superior general: with the consent of his council: the institution of a novitiate (n. 16) and of many novitiates in the same province, having consulted the interested provincial (n. 17); the making of the noviceship in a house that is not a noviti-ate house (n. 19); the readmission of one who legiti-mately left either after completing temporary vows or other commitment or after being freed from either (n. 38); alone: to permit the group of novices to reside for a time in another house designated by him (n. 16); to per-mit a small group of novices to make their noviceship in a house more suitable for community life (n. 18); with the council acting collegially: to decide on the calling of a general chapter to implement the Instruction or to permit, without a general chapter, the use of the facul-ties granted in the Instruction, after consulting all other higher superiors and their councils and having obtained the affirmative vote of two-thirds of them or of the pro-fessed of perpetual vows when the institute does not have provinces (VI). The following appertain to higher superiors: alone: to permit first profession outside the novitiate house (n: 20); to permit that first profession be anticipated but not beyond fifteen days (n. 26); after consulting the master of novices: to decide on a supplying of absence of a novice of less than three months (n. 22); and it is rec-ommended that higher superiors below the superior general previously consult the professed of perpetual vows on the use of faculties of the Instruction without having a general chapter (VI). Spiritual principles of the Instruction. In the intro-duction to the Instruction, the Sacred Congregation for Religious and Secular Institutes stated that the reason Vatican II gave no small measure of attention to reli-gious was that the Church might have a greater abun-dance of spiritual strength and be better prepared to proclaim the message of salvation to the men of our age; quoted Lumen gentium, numbers 44-5, to the effect that the state of the evangelical counsels appertains to the sanctity of the Church and that the practice of these counsels is uniquely effective for the perfection of the love of God and of the neighbor; spoke of the duty of religious institutes to renew their spiritual, evangelical, and apostolic lives; recalled that no loss was to be per-mitted in the basic values of the religious life; and de-clared the necessity of defining again the principal as-pects of this life. Formation VO'LUME 28, 1969 9O3 I. F. Ga//en,~$.l. REVIEW FOR REI.~G~OU$ 90; In the first section, which treats of principles and criteria, the Sacred Congregation reaffirmed that pro-fession of the evangelical counsels is a total consecration of one's person to God; that both from the teaching of the Church and the nature of this consecration the vow of obedience appertains to the essence of religious pro-fession; that by this consecration the religious exercises the perfection of apostolic charity, even though the apostolate is not the primary purpose of religious pro-fession; and that it may not be said that the nature of religious profession is to be changed or its proper de-mands lessened. The Sacred Congregation stated that the noviceship retains its irreplaceable role in formation; that novices are to be taught the cohesive unity that should link contemplation and apostolic activity; and that this unity is one of the fundamental and primary values of apostolic institutes. The achievement of this unity requires a~proper un-derstanding of the realities of the supernatural life and of the paths leading to a deepening of union with God in the unity of the one supernatural love for God and for man, finding expression at times in the solitude of inti-mate communing with the Lord and at others in the generous giving of self to apostolic activity. Young reli-gious must be taught that this unity, so eagerly sought and toward which all life tends in order to find its full development, cannot be attained on the level of activity alone, or even be psychologically experienced, for it resides in that divine love which is the bond of perfec-tion and which surpasses all understanding. The attainment of this unity, which cannot be achieved without long exercise of self-denial or without persevering efforts toward purity of intention in action, demands in those institutes faithful compliance with the law inherent in the spiritual life itself, which con-sists in arranging a proper balance of periods set aside for solitude with God and others devoted to various activities and to the human contacts which these in-volve (n. 5). The Sacred Congregation maintained that suitable maturity was required that the religious state be a means of perfection and not a burden too heavy to carry, as also the desirability that the perpetual con-secration to God of perpetual vows be preceded by a sufficiently long immediate preparation spent in recol-lection and prayer that could be like a second novice-ship. The second section of the Instruction is on special or particular norms and contains the following spiritual ideas and principles. The novices are to develop that union with Christ which is to be the source of all their apostolic activity; conformably to the teaching of our Lord in the gospel, the formation of the noviceship con-sists especially in initiating the novices gradually into detachment from everything not connected with the kingdom of God; that they learn to practice humility, obedience, poverty, to be instant in prayer, to maintain union with God, along with a soul receptive to the inspirations of the Holy Spirit, and to be mutually and spiritually helpful to one another in a sincere and un-feigned charity; they are to study and meditate on Holy Scripture; to be formed in the spiritual doctrine and practice required for the development of a supernatural life, union with God, and the understanding of the re-ligious state; they are to be initiated into the liturgical life and the spiritual discipline proper to their own in-stitute; they are to be given the occasions for striving to preserve faithful union with God in the active life; for the novices there is to be a balancing of periods of ac-tivity and of those given to recollection in prayer, medi-tation, and study to stimulate them to remain faithful to it throughout life, and a similar balancing is desirable during the years of formation before perpetual profes-sion. The Instruction reaffirmed the principle of the spiritual life and of Perfectae caritatis, number 8, that apostolic activity must have its source in intimate union with Christ and that therefore all the members should seek God only and above all, and unite contemplation by which they adhere to Him in mind and heart with apostolic love, in which they are associated with the work of redemption and strive to spread the kingdom of God; that novices are likewise to be formed in purity of intention and love for God and man; to learn to use this world as if they did not use it; realize that devotion to God and man demands a humble control of self; culti-vate the necessary human and spiritual balancing of the times given to the apostolate and the service of men and of the properly prolonged periods, in solitude or in com-munity, dedicated to prayer and to the meditative read-ing of the Sacred Scriptures. By fidelity to this most necessary and important program in all such institutes, the novices will gradually develop a peaceful union with God, which comes from conformity to the will of God. They must learn to discern the divine inspirations in the duties of their state, especially those of justice and charity. A mutual confidence, docility, and openness are to be fostered between superiors, the master of novices, and the novices that the master may be able to direct the generosity of the novices to a complete gift of themselves to God and lead them gradually to discern in the mys-tery of Christ crucified the demands of true religious + + + Formation VOLUME 28, 1969 905 obedience, and in this manner inspire them to an active and responsible obedience. The Instruction affirms with sufficient emphasis that the religious s~ate is different from secular institutes and from the state of the laity. ~. F. Gall~, $.1. REVIEW FOR RELIGIOUS SISTER MARY PATRICIA NORTON A New Form Community oJ Religious Government The custom that has been traditionally followed in women's religious communities of focusing all authority, responsibility, and decision-making in one person at the local, regional, and generalate level has, we believe, been a custom that grew up as a result of historical circumstances. When some of the original women's re-ligious communities were founded, there was a com-paratively small number of the members that were well educated. There has, of course, always been a local, regional, and general council to assist and advise the superior; but in actual practice the superior has gen-erally led an overburdened existence, weighed down by the responsibility of major decisions. Since the founding of the early communities, the pic-ture has changed dramatically. The rank and file sisters are no longer uneducated followers. Vatican Council II has told us that the Holy Spirit breathes up ~rom below, that is, He speaks and points out the way through the person of each and every member of the community. In the summer of 1967, the 48 Maryknoll Sisters working in Korea, considering the problems of the past, the directions of the future, and the urgings of Vatican Council II (that "all members of the community have a share in the welfare of the whole community and a responsibility for it"--~om the Decree on Ap-propriate Renewal o[ Religious Life, n. 14), began to draw up a new plan for regional government. This plan was to provide for sharing more broadly the burdens of responsibility, participation of every member in the decision-making and planning of community affairs, and to foster in each member a mature spirit of initiative and involvement. The experiment is at present under way with three elected members now jointly sharing the responsibilities that had previously belonged to the regional superior. 4, 4, Siste~ Patricia Norton is missioned at the Maryknoll Hospital; P.O. Box 77; Pusan, Korea. VOLUME 28, 1969 907 REVIEW FOR RELIGIOU$ (Note: The work of the Maryknoll Sisters in Korea is designated as a regional unit.) No one of these is superior to the others in authority or responsibility. Each one is responsible in the area that has been allotted to her: Personnel, Administration-finance, and Planning-research respectively. These three sisters are known as the Regional Team. Although each one has her area of responsibility, she does not bear this burden alone. Each of these team members has a corresponding committee of 4 regular members and one alternate member. Each committee meets once a month and the results of these meetings constitute the agenda for the meeting of the Regional Team (the three team leaders). The Regional Team also aims at meeting monthly as high priority has been placed on the value of close and frequent communications. It is felt that real participation of each and every mem-ber of the region is dependent on the thoroughness of these communications. In addition to the monthly meetings of both team and committees, good communications are fostered by availa-bility of the minutes of the Regional Team, of each of the three committees, and the publication of the agenda before each meeting. With the publishing of the agenda, each sister is invited to respond with her ideas, sugges-tions, objections, and so forth to any item on the agenda. This is one technique to insure participation by every individual. Furthermore, all those sisters who are neither mem-bers of the team nor of one of the committees become members of an interest area. The latter means that the sister has indicated her interest in one of the areas, follows the activities of that committee in par-ticular, and is ready at any time to fully participate. The Maryknoll Sisters are divided among six houses in Korea. In the event that one of these houses does not have a particular committee member, one of the in-terest area members acts as contact person for that house. Planning for this experiment began in early Fall of 1967. It was formally inaugurated at a regionwide work-shop in October of that year. Since that time it has undergone several evaluations resulting in both minor and major changes. What so far have been the advantages and disad-vantages in regard to this experiment? Some of the disadvantages: ---outsiders who have contacts with the Maryknoll Sisters do not understand it; --it is expensive (train travel and postage) and time consuming; ---it deprives the other sisters of that leisure they used to have while the superior did all the work. Some of the advantages: --it takes the heavy, burden from the shoulders of one person and spreads it" out over the shoulders of all; --it provides for the utilization of the ideas, inspira-tions, and talents of each person rather than just two or three; --it provides for decisions to be made at the level at which they are carried out; --it helps to uncover and develop leadership qualities in a wider spectrum O[ persons; ---it allows for a more truly Christian li[e [or each sister as a completely participating person, con-scious of her own role of responsibility for the success or failure of Maryknoll works in Korea; ---it cuts down dissatisfaction and provides a channel for rectifying any dissatis[actions that may occur. The comment was made by one observer: "It deprives the religious of that necessary sacrifice involved in obedience to a superior." Those who have been living ¯ this experiment would strongly differ. Obedience is not a vanished thing. It is merely the focus that has changed. Decisions are made through group-to-group or individ-ual- to-group dialogue and the individual remains open and ready to obey the results of this dialogue. It is now two years since the initial idea for this type of government was discussed. Since that time there have been many pros and cons, many wrinkles to be ironed out. It has been said by informed sources that such an arrangement Without ultimate responsibility resting in one person can never be a success. The Maryknoll Sisters are willing to concede that this may be true. But they are not willing to concede without an earnest trial. ÷ ÷ ÷ VOLUME 28, 1969 9O9 WILLIAM A. HINNEBUSCH, O.P. Origins and Development oJ Religious Orders William A. Hin-nebusch, O.P., teaches ecclesiastical history at the Do-minican House of Studies; 487 Michi-gan Avenue, Waahington, D.C. REVIEW FOR RELIGIOUS 910 An# attentive study of the origins and history of reli-gious orders reveals that there are two primary currents in religious life--contemplative and apostolic. Vatican II gave clear expression to this fact when it called on the members of every community to "combine contem-plation with apostolic love." It went on to say: "By the former they adhere to God in mind and heart; by the latter they strive to associate themselves with the work of redemption and to spread the Kingdom of God" (PC, 5). The orders1 founded before the 16th century, with the possible exception of the military orders, recognized clearly the contemplative element in their lives. Many of them, however, gave minimum recognition to the apos-tolic element, if we use the word "apostolic" in its pres-ent- day meaning, but not if we understand it as they did. In their thinking, the religious life was the Apos-tolic life. It reproduced and perpetuated the way of living learned by the Apostles from Christ and taught by them to the primitive Church of Jerusalem. Since it was lived by the "Twelve," the Apostolic life included preaching and the other works of the ministry. The pas-sage describing the choice of the seven deacons in the Acts of the Apostles clearly delineates the double ele-ment in the Apostolic life and underlines the contem-plative spirit of the Apostles. The deacons were to wait on tables; the Apostles were to be free to devote them-selves "to prayer and the ministry of the word" (Acts 6:~4~). ¯ This is the text of an address given to the annual meeting of United States major superiors of men religious held in June, 1968, at Mundelein, Illinois. x I use the words, "order," "monasticism," and their derivatives in a wide sense to include all forms of the religious life. In its strict sense "monasticism" applies only to the monks and does not extend to the friars and the clerks regular. There were, however, exceptions to the general rule that monks did not engage in the ministry. An Eastern current of monasticism, influenced by John Chrysostom, viewed missionary work as a legitimate activity of the monk; and, as we shall see, many Western monks shared this conviction. Nevertheless, missionary activity did not become an integral part of monasticism. Even after most monks became priests, they considered their vocation to lie within the monastery where they could contemplate and dedicate themselves to the service of God. Since the clergy did not embrace the religious life, with the ex-ception of those of Eusebius of Vercelli and Augustine of Hippo, the ministerial element remained generally absent from the religious life until the development of the canons regular. In itself the life of the monks was exclusively contemplative. "Tradition assigns no other end to the life of a monk than to 'seek God' or 'to live for God alone,' an ideal that can be attained only by life of penance and .prayer. The first and fundamental manifestation of such a vocation is a real separation from the world." Yet in the thinking of the monks and of the friars, who integrated apostolic activity into the religious life, their prayer, contemplation, and example were mighty forces working for the upbuilding of the Body of Christ. Foundation o[ Monasticism Though other Scriptural elements contributed to the origin of monasticism, the concept of the Apostolic life was the decisive force. This truth has been demon-strated by historians who have been studying this point for over half a century; it has recently been dis-cussed scripturally by Heinz Schiirmann, professor of New Testament exegesis at Erfurt. The historians show how the life of the Apostles and the primitive Christians influenced the origins and growth of monasticism; Schiirmann makes clear that the constitutive elements of the religious life were taught to and demanded of the Apostles by Christ. Religious life is rooted in the key Biblical texts that record the calling and formation of the Apostles. These passages determine the character of the Apostolic office and the relationship of the Apostles to Jesus. They are to be with Him, listen to Him, and follow Him. His call is rigorous and imperious. He demands commitment without reserve. Negatively, this requires a complete break with one's previous life: family, wife, home, and oc-cupation; positively, it establishes the Apostles in a state of total availability. Abandoning their possessions, their means of livelihood and, like the lily and raven, trusting completely in divine providence, they follow Christ, + ÷ ÷ Religious Orders VOLUME 28, 1969 9]] W. A. Hinnebusch, 0~. REVIEW FOR RELIGIOUS 912 putting themselves in a student-teacher, servant-master relationship to Him. All .the features of their new life with Him are already conveyed in brief in Mark's ac-count of their call: And going up a mountain, he called to him men of his own choosing, and they came to him. And he appointed twelve that they might be with him and that he might send them forth to preach (3:13-5). In this text, too, we find the first s~atement of the contemplative and apostolic elements that reappear in the religious life. They are "to be with him." Here is the contemplative element. They are "with him," devoting themselves to the "one thing necessary"--listening to His word. Yet in hearing and learning .they are made ready so "that he might send them forth to preach." As Schiirmann summarizes it: First they hear and learn, then they teach and act: "Preaching isonly one part of their life and its follows from the other." The Apostles enter irrevocably into a community of life with Jesus. They share His life and destiny: eat with Him, walk the dusty roads with Him, serve the people with Him, undergo His trials, conflicts, persecu-tions. They must be ready to hate and even to lose their lives for His sake. He wants total obedience, one based on their "faith in Him who calls and proposes the word of God in an entirely unique fashion. Their following of Christ becomes understandable only as a permanent state of profession of faith., fit] opens up a new pos-sibility of existence, a new manner of being-in-the-world, a new 'state' of life." Though the Apostles take no vows, their life is that of the three counsels. Christ imposes no greater moral de-mands on them than on all the other believers, but they alone live this close community life with Him. Not all who declare for Christ are chosen by Him to follow Him in this intimate, permanent way. Obviously Mary, Martha, and Lazarus do not. Others asked to be ad-mitted into the group of disciples but were not accepted. Mark (5:18-19) describes one case: As Jesus was getting into the boat, the man who had been afflicted by the devil began to entreat him that he might re-main with him. And he did not allow him, but said to him, "Go home to thy relatives, and tell them all that the Lord has done for thee, and how he has had mercy on thee." (See also Mt 11:28, Mk 3:35, Lk 12:8-9, 10:38-42, 9:61-2.) Being with Christ constantly, hearing His word, com-pletely obedient to His wishes, separated from family, home, and occupation, the Apostles enter a new form of existence that signifies. The prime purpose of their spe-cialized following is to declare themselves openly for Him, so that all might come to believe in Him. In a strikingly visible way their intimate following pro-claims to the Jewish world that the one thing necessary is to hear the word of Christ and to keep it. Their visi-ble, stable following becomes a sign to the world. Only after they have made this permanent commitment are they sent out to preach and to act. At every step in monastic history, whether in its ori-gins, renewals, or creation of new forms, the Apostolic life taught by Christ to the Twelve, and by them to the primitive Christian community of Jerusalem, was the leading and most powerful influence. The Gospel texts and those in the Acts of the Apostles that describe the primitive community were decisive in creating the con-cept of monasticism and in fashioning its life and usages. In the Jerusalem community we find fraternal unanim-ity, common ownership of possessions, fidelity to the teachings of Christ, common public prayer, intense pri-vate prayer. The following passages embody all these features: Now the multitude of the believers were of one heart and soul, and not one of them said anything he possessed was his own, but they had all things in common (Acts 4:32). And they continued steadfastly in the teaching of the apostles, and in the communion of the breaking of bread and in the prayers. And all who believed were together and held all things in common. And continuing daily with one accord in the temple, and breaking bread in. their houses, they took their food with gladness and simplicity of heart, praising God and being in favor with all people (Acts 2:42-7; see also 1:14, 3:1, 6:4,34; Mt 10:gff). The ministry of the word, evangelical preaching of salvation, was c~irried out by the Apostles (Mk 6:6-13; Acts 6:4), a mission that entailed indefatigable journey-ing (Mt 10:7if; Mk 6:6-13; Acts 6:4). Only the pre-dominately lay character of early monasticism delayed the full realization of the ministerial mendicant orders. For centuries monks examined and lovingly scruti-nized the texts. The power that they exercised over monastic founders is illustrated by the passage where Athanasius describes the origin of Antony's vocation in his Life of Antony: As he was walking along on his way to Church, he col-lected his thoughts and reflected how the Apostles left every-thing and followed the Savior; also how the people in Acts sold what they had and laid it at the feet of the Apostles for distribution among the needy; and what great hope is laid up in Heaven for such as these. With these thoughts in his mind he entered the church. And it so happened that the Gospel was being read at that moment and he heard the passage in which the Lord says to the rich man: "If thou wilt be perfect, ¯ go sell all that thou hast, and give it to the poor; and come, follow me and thou shalt have treasures in heaven," 4- 4- Religious Orders VOLUME 28~ 1969 W. A. Hinnebusch, O.P. REVIEW FOR RELIGIOUS As though God had been speaking directly to him, An-tony left the church, sold what he had, gave it to the poor, and went into the desert. During subsequent centuries the Scriptures lost none of their influence over monasticism. The Apostolic texts led to much more than the abandonment of riches and fleeing the world; they provided a complete program of life in community. Explaining the origins of monasti-cism about 1122 A.D., Abbot William of Saint-Thierry shows how the meditation of hundreds of years had sys-tematized the Scriptural influence: We come to this spiritual sbciety of which the Apostle Paul spoke to the Philippians (2:1-5; 3:17) in praise of the regular discipline and of the sublime joy of brothers living together in unanimity. To do justice to this discipline it is necessary to return to its beginning in the time of the Apostles, since it was the Apostles themselves who instituted it as their own way of life, according to the teaching of the Lord. Unless it was the grace of the Holy Spirit which gave them power from above to live together in such a way that all would have but one heart and one soul, so that everything would be held in common, and all would be continually in the temple in a spirit of harmony. Animated by a great !ove for this form of life instituted by the Apostles, certain men wished no longer to have any other house or any other lodging than the hbuse of God, the house of prayer. All that they did they did according to a common program, under a common rule. In the name of the Lord they lived together, possessing nothing of their own, not even their bodily strength, nor were they even masters of their own will. They lay down to sleep at the same time, they rose up together, they prayed, they sang Psalms, they studied together. They showed the fixed and changeless will of being obedient to their superiors and of being entirely submissive to them. They kept their needs to a minimum and lived with very little; they had poor clothes, a mean diet, and limited everything according to a very precise rule. Influence o[ Cassian Soon after Antony went into the desert, the influence of the Scriptures on monastic origins was enhanced by a misconception of Eusebius and Jerome, who mistakenly believed that the Apostolic life of the primitive Jerusa-lem community was followed in Alexandria, Rome, and other centers. Writing a century later, Cassian developed this misconception and found in it th~ explanation of the rise of monasticism: The conversion of the Gentiles forced an abandonment of the Apostolic way by the ma-jority of Christians, even by the clergy. More zealous souls refused to give it up and founded communities to perpetuate it. This theory was very fruitful in its effects when it was coupled with the example of Antony and Pachomius, the founder of the cenobitic life, who were inspired by the Scriptures alone. This fusion constituted a powerful op- erative force in the development of monasticism for many centuries. Scarcely any monastic 'author was read so continuously as Cassian. As late as the thirteenth cen-tury, St. Dominic was reading his Conferences. Con-stantly read and reread, Cassian's books [ashioned the medieval--and our ownnmonastic life. The Holy Spirit at Work in the Church The truth underlying Cassian's error is the almost simultaneous appearance of the religious life everywhere that the Church took root. The origin of the monastic life was a spontaneous manifestation of the Holy Spirit impelling Christians to live the life of the counsels taught by Jesus. Antony was merely the first to emerge, thanks to Athanasius, from the anonymity that conceals the virgins, celibates, and ascetics who preceded him. The impetus of the Spirit is seen particularly in the early acceptance of the virginal life by both men and women as a prime means of following the Master. From the end of the first century there are references to ascetics who lived continently "in honor of the flesh of Christ." After the third century virgins were looked upon as "the most illustrious portion of the flock of Christ" and were considered the spouses of Christ. Perfect continence, to-gether with voluntary poverty and austerity of life, was a constitutive element of the ascetical life that began to develop in the second century. Though these ascetics lived in their homes, sometimes holy women, widows, and virgins formed small communities that were marked by considerable personal freedom. The general reverence of the Church for chastity when Antony became a hermit about 300 A.D. accounts in large measure for the immediate wide diffusion of the eremitic and cenobitic forms of monasticism throughout the Christian world. The dynamic power of the Holy Spirit has been con-stantly operative during the history of the religious life. Here again there is a link with the early community of Jerusalem. These Christians, as we find their record in Acts, were very conscious of the action of the Spirit in their lives and apostolic works. Theirs was a life lived in the ~lan of the Spirit, as Vicaire remarks. ImmediateIy after describing the primitive community, the Acts of the Apostles goes on to say: "And great grace was upon them all" (4:33). This grace made itself visible even by miracles: "And many wonders and signs were done through the apostles" (2:43). When William of Saint-Thierry, whom I quoted a few pages back, described monastic origins, he manifested the awareness the monks had that the charismatic power of the Spirit was at work among them. In William's think-ing it was the "grace of the Holy Spirit which gave [the ÷ ÷ 4. Religious Orders VOLUME 28, 1969 W. A o Hinnebusch~ O.P. REVIEW FOR RELIGIOUS Apostles] power from above to live together in such a way that all would have but one heart and one soul, so that everything would be held in common . '~ Cen-turies before, Gregory the Great, writing his Dialogues within fifty years of the death of Benedict, described the great patriarch of Western monasticism as the ideal "man of God," the spiritual father who was entirely under the guidance of the Holy Spirit. The attention paid to the miracles worked by the founders and great figtires of monastic history is not merely a thoughtless emphasis on the secondary but was motivated by. the belief that the true monk, living in community, possesses an extraordinary grace for radiat-ing sanctity and contributing to the upbuilding of the B6dy of Christ. He can even receive from the Spirit the power of working miracles. The present-day interest in the charismatic character of the religious life and the charismatic founders is a legitimate, more explicit, recognition of the power of the Spirit working through all the years of monastic history. His role in the religious life deserves more attention and should awaken in us a great hope in the future of the religious life. Antony the Hermit Monasticism entered the pages of history close to the year 300 A.D. when Antony, the great hermit, gave away his possessions and retired to the Egyptian desert. The holiness and ordered discipline of his life, characterized by solitary contemplation and a severe but lofty and well-balanced asceticism soon brought other hermits to him for direction. Great colonies of solitaries arose under Antony's direction, especially at Pispir, where he lived, and at Nitria and Scete. These disciples lived alone like their master. Antony found so many imitators because of his moral greatness at a time of growing wickedness in the contemporary world. When Constantine ended the per-secutions and began to favor Christianity, the consequent lowering of the moral level of Christian life stimulated the development of a powerful ascetical movement, in-spired by the Gospels, on the ~ringes of the populated world. Antony became the model of the movement, especially after the appearance of his Life, written by Athanasius in 357 A.D., a year after Antony died. Gre-gory of Nazianzen called it "a rule of monastic life in the form of a narrative." Athanasius, who had known Antony personally and had seen him often, considered "the life of Antony an ideal pattern of the ascetical life." He intended to hold up Antony as the exemplar of the consecrated life and induce his readers to imitate what they saw. The work enjoyed a~tonishing success and was shortly translated into various languages. Antony, earnestly desiring to die the death of a martyr, went to Alexandria in 311 A.D., when the persecution of Maximin Daja broke out, to minister to the confessors in the mines and prisons, not thinking it justified to turn himself over to the authorities. When his hopes were dis-appointed, Antony returned to his desert cell where "he was a daily martyr to his conscience, ever fighting the battles of the faith. For he practiced a zealous and more intense ascetic life." With this short passage Athanasius enriched monasticism at its very birth with a positive view of asceticism and the renunciations involved in the life of the counsels. Antony's life in the desert was a substitute martyrdom and the monk the successor to the . martyr, a concept that remains alive to this day. Pachomius the Cenobite The weakness of the ei:emitical life lay in the minimal opportunity for practicing charity. Pachomius remedied this defect when he formed a genuine fellowship based on the communal charity inherent in Christianity. He composed the first monastic Rule, in it establishing the economic and spiritual bases for the common life and providing for community government. A younger con-temporary of Antony, Pachomius first served an appren-ticeship under the hermit Palaemon. Then about the year 320 A.D. he established a monastery at Tabennisi on the right bank of the Nile. Other monasteries soon followed, so that when he died, nine for men and two for women were under his guidance. These foundations were large settlements of monks who were organized into smaller groups according to the kind of agricultural work they did or the crafts they practiced. They lived a disciplined life, practiced individual poverty and de-tachment in essential matters, supported themselves by remunerative work, gathered for prayers morning and evening, and observed the three counsels, though they took no vows. Numerous biographies testify to the esteem in which Pachomius was held and the extent of his in- ~uence. Basil the Great The eremitical and cenobitic types of monasticism spread quickly both in East and West. Basil the Great, who benefited from the experience of the previous half century bf monastic experience, became the lawgiver of Eastern monasticism when he wrote his Longer R

The relatively extensive analysis of political values, attitudes and political participation of youth enables us to better explain the existing trends in the relationship of youth towards politics. Especially helpful in this regard is the comparison with adults, as well as the longitudinal tracking of changes within the young population. Here, we will reflect on the important tendencies and try to understand their wider and far-reaching implications. When we look at all the obtained results, it is evident that there are differences between youth and adults, but only a smaller part of them is significantly pronounced. Thus, the results indicate that the young express a higher level of trust in the media. Furthermore, they are more tolerant towards a number of social phenomena and groups causing debates in the Croatian and the European public, they are more sensitive to ethnic inequalities, they also perceive the war as the main cause of existing difficulties more, they have considerably more faith in their own generation as the social strength which can initiate positive trends, they express a greater readiness for joining different civil activities, and trust that television and youth associations might mobilize them to actively participate in social affairs. At the same time, the young less than the adults accept the values of a democratic order, but are less inclined towards the harmonious conception of politics, they are less socially sensitive, express less trust in the institutions of power, they more rarely express socio-economic goals and preservation of tradition among the political priorities, they choose immorality and crime in privatization as the causes of today's problems less, they perceive less corruption in all areas of social life (aside from the school system), they have less faith in the positive contribution of experts and entrepreneurs in overcoming the crisis trends, they are less interested in politics and participate in political parties less, and their trust in the mobilizing role of democratic education, volunteer work, political parties and nongovernmental organizations, as well as in the contribution of the family and educational system in the stimulation of the social engagement of youth, is much lower. The enumerated differences between the youth and adults can primarily be interpreted from the discourse of the life cycle theory. This means that the witnessed differences are mostly the product of a different total social status of youth and adults, which presumes that most of the young have yet to take over their permanent social roles, and that their immediate experience is limited to some social areas. It follows that with their maturing and their full social integration, most differences from the adults will be erased. The common experience of a time in history, that is, life in a specific socio-historic period with a tendency to equalize differences, contributes to the convergence of youth and adults. The potential generational differences – which, as a rule, occur with the different reception of the same events and processes – are not very visible, and will be unambiguously detected only when today's generation of youth is in its mature age and when their attitudes are then compared with the attitudes of new young generations. Then, it will be more clear how much the existing differences between the young and the adults are a consequence of the fact that most adults gained their experience in a different social order, which, to a degree, forms their existing system of political values, which in some elements, especially related to the social dimensions, are different from the system of political values of youth. The absence of deep inter-generational divides indicates that, in spite of the radical changes taking place in the dissolution of the old and the establishment of a new social and political order, the mechanism of transferring political values from the adult generations to the young functions considerably, along with the faults that exist in the constructed political awareness of adults. Here, we must notice that the adults are more resistant to the potentially unfavorable influences from the environment, which is especially evident in their better understanding of the democratic rules. This statement also suggests that Croatia is now in a more stable period of social development, which is expected when the early phase of transition is replaced by the democratic consolidation phase. Therefore, it was demonstrated that the young in Croatia accept traditional values somewhat less than the adults, but also that in some areas they are just as more conservative compared to their European peers. Pointing to this is the greater orientation of Croatia youth towards family and the lower level of tolerance for some phenomena and groups in the modern society. Also, the social participation of Croatian youth is at a lower level, which testifies less to their lack of interest, and more to the inability of the Croatian society to meet the needs of youth for realizing its social necessities. The third comparative level includes the tracking of changes occurring within the Croatian youth between 1999 and 2004. The recapitulation of the obtained results indicates that in the observed period of time there has been an increase in the already relatively high level of acceptance of all the constitutional principles, as well as in the harmonious perception of politics and institutional trust, while the lack of work, discipline and irresponsibility are now more perceived as a social problem than before. The recent data also indicate that the young today perceive the existence of educational, gender and age related differences more, as well as the worsening political representation of all marginal groups. On the other hand, the understanding of conflicts and democratic rules (especially the role of the opposition) is weaker, the emphasis of crime in transformation of ownership and privatization as problems is smaller, the young now perceive the existence of social and religious differences less, their social activism and political participation is reduced, and the perception of joining political party youths and establishing autonomous youth parties as forms of activities that might contribute to a more active participation of youth in society decreased. The mentioned changes tend to lead to a further social, especially political, (self)passivity and marginalization of youth, and it is especially intriguing that it does not sufficiently understand political competition and its importance. If this was understandable in the first phase of transition, considering the war, stimulating homogenization, and the absence of a democratic tradition and the monopolization of power by one political party – the obtained results are no longer as understandable after spending more than 15 years in a multiparty democratic system. Therefore, we can presume that some elements of a functional political system and behavior of political protagonists is such that they convince the young that democracy, immanently inclined toward a conflict between political interests, is simply a less important form without obligating rules and procedures. This certainly points to faults in the process of political socialization of youth, which especially raises the issue of the need for an institutionalized education for democracy. In other words, if the adult generations, socialized in a different social order, still cannot optimally transfer their values in new generations, and if the functioning of political institutions is still marked by numerous " child illnesses" , than education, which can develop civil competence, is necessary. Anyway, in the countries that do not lack a democratic tradition, education for civil rights and democracy is a permanent process which takes place through appropriate school programs. The data also show that there has been a certain decrease in the social sensitivity of youth, which must be a consequence of socialization in a society aiming at market competitiveness and maximizing profit. The accompanying consequences are – especially with the lack of developed instruments of a social state, and after the poorly implemented restructuring of economy – the deepening of social inequalities and the decrease of the living standards of a large portion of the population. Thus, maturing in a society that suppresses social sensitivity, the young also become insufficiently sensitive to the issue of social justice in the (re)distribution of significantly limited resources. The young are raised in an environment in which their immediate and indirect experience tells that personal success is important, and the responsibility for achieving or not achieving it, is also personal. The emphasized orientation on competition and individualization of achievements weakens the social sensitivity and solidarity with the losers of social transformation. However, during the past several years the acceptance of the Constitutionally outlined basic political values has increased. This is a very important finding because such a high, and increased validation of liberal-democratic principles, leads us to assume that the Croatian society is overcoming the anomy it was in since the transitional period began. Leaving aside many events from the social and political practice that are witnesses to the recurrent violation, disregard or reduction of the interpretation of constitutional principles, we are left with an extremely high convergence of the political value systems of youth (as well as adults) and the officially proclaimed political values. This, of course, is no guarantee of a harmonized and appropriate behavior of those in power and of citizens, but it certainly represents the necessary level of consensus about the principles a pluralistic society and a democratic political order should be built on. The continuity of the tendencies established in the previous research is confirmed by the findings that youth is not a monolithic group, regarding the acceptance of political values, expression of political attitudes and level of political participation. The systemized data indicate, however, that the young tend to be homogenous in their acceptance of constitutional values and democratic attitudes, the common perception of social and socio-cultural inequalities, the extreme perception of their political status as marginal, and their average readiness to join different civil actions. At the same time, the greatest level of differentiation occurs regarding the not especially present tolerance toward most of the observed social phenomena and groups, the perception of unemployment as the most important social problem and the cause of existing difficulties, the average perception of the existence of political inequalities, and the expression of a weak interest in politics as well as the perception of the role of the " Diaspora" in Croatian political life. Looking at these results generally, it turns out that the young are mostly different regarding the level of achieved education and socio-professional status. The education level usually has the position of the attribute that affects the participants' attitudes the most in every social research, and it is interesting here because this is true even in the young population, many of which are still in the process of obtaining an education. Certainly, the basic division occurs between those with the lowest and highest qualifications, where a part of youth with high school education tends to get the same results as the academically educated youth. These are primarily students, and the fact is that education is very linked to the socio-professional position of youth, which has the same scope of influence on their differentiation. The results have manifested that students are usually on the one side, and pupils and the unemployed youth on the other in most situations. While with pupils we can assume that there will be a change with their maturing, the issue of the unemployed participants remains, because they seem to be a subgroup of youth that is placed more permanently on the social and political margins. A significant influence on the differentiation of youth is played by party affiliation, gender, age, regional status and the father's level of education. This group of attributes points to the influence of different types of socialization, along with a degree of (im)maturity of youth. In other words, being raised in families with different social statuses and in regions with different levels of development and cultural traditions, results in the formation of different attitudes of youth. It is also obvious that in the area of relationships towards politics, the differentiated models of socialization of women and men are still at work, contributing to the survival of the commonly known gender differences. As is logical when the political sphere is involved, party affiliation is an important element of polarization because it consists both of different ideological orientations, and of differences in the social profile of party supporters. The least influential attributes are the residential status, provenience and religiousness. These trends indicate a certain weakening of the influence of rural-urban differences, which is to be expected in a modern society, where the media override the transportation, infrastructural, cultural and other differences. The poor influence of religiousness indirectly testifies to the weakening of the correlation between the adoption of religious beliefs and the manifestation of religious affiliation, resulting in the loss of certain differences between the religious and the non-religious youth. However, the share of religious believers is such that their attitudes predominantly determine the main direction of youth orientations, which then points to a strengthening of the influence of religious on a general level. It is therefore questionable if the weakest influence of religion on political attitudes of youth may be seen as an indicator of a weakening correlation between politics and religion, traditionally present in this area. All the mentioned differentiation of youth can be summarized by sketching out two large, relatively polarized groups. One group consists of youth with higher education and social origin (an above averagely educated father, urban environment, and developed regions), students, averagely older, mostly non-religious and supporters of HNS and SDP – that is, the socially more competent youth, inclined to the left center ideological-political options. The other group consists of averagely younger participants, especially pupils and the unemployed with a lower education and social background (a father with lower qualifications, rural milieu, less developed regions), declared believers and sympathizers of HDZ, as well as HSP and HSS. In this case, we are profiling a socially more inferior youth inclined toward parties positioned at the right-wing pole of the ideological-political spectrum. The socially more competent youth is more liberal, critical toward social reality and political protagonists, and it manifests a greater consideration for democratic procedures and institutions, which is an indicator of the importance of more favorable circumstances in the process of political socialization. Since some of these circumstances are impossible to change by focused actions and campaigns, education is again the most appropriate channel of adopting knowledge and information that can contribute to the making of aware citizens, who are more difficult to manipulate and objectify for certain dubious particular political goals. The changes in the polarization of youth indicate that the territorial-cultural and ideological-cultural cleavages deepened in the past several years, and there are indications that the socio-economic cleavage will grow stronger as well. The unequal access to existing social resources of today's youth will generate an unequal status in their mature age, that is, the advantages achieved at the start (youth), are a guarantee of achieving better social positions in the future. Therefore, we can expect a widening and deepening of the process of social differentiation, which, if it is not corrected through mechanisms aimed at ensuring equal access, at least in the process of enabling youth to take over the permanent social roles, in the approach to social resources (primarily education), can be disastrous for the optimal development of a relatively undeveloped nation with a small population. What we mean is that human capital is what such countries, including Croatia, need to treat with a lot of thought and responsibility and invest in maximally. Among other things, by stimulating as many citizens as possible, especially the young, to actively participate in the social processes and institutions. Finally, the results obtained in this research may be summarized into tendencies and statements of a wider nature. Firstly, the political culture of youth testifies in a number of aspects that we are approaching democratic standards – especially regarding the acceptance of basic liberal-democratic values and the principle readiness for social engagement – but also that its social power and social capital are low. Secondly, the young are aware of their social and political marginalization, and recognize an entire spectrum of measures which might contribute to them achieving a certain amount of power and become active citizens, which is desirable in a democratic society, but they insufficiently use the channels of social and political promotion at their disposal. And thirdly, the young are not that different from the adults to enable us to mention a generational gap, let alone a conflict. However, the young did turn out to be somewhat more liberal, flexible and tolerant, which is certainly an argument in favor of them gaining and/or winning adequate social space for expressing their attitudes and desires. Their similarity to the adults might appease those social structures which fear that youth activation might end up in the radicalization of political life, which is difficult to control. This same inter-generational resemblance could be disappointing to those social structures that have high hopes regarding the innovative potential of youth and its ability to carry out the necessary changes. Independent of the potential fears and desires of the adults, one should assume that there is enough latent potential in the young population, which, in a more favorable social environment, might be more pronounced. The establishment of such an environment might be helped by the knowledge that the Croatian society, on its way to the European Union, needs the activity of all social resources, as well as the potential of youth, as the most vital segment of the society, which is most open to changes.

Ecuador is a primary exporter of raw materials that other countries add value through industrial processes and incorporation of services, thus squandering the possibilities of increasing revenues. Therefore, the change in the productive matrix represents a challenge and an opportunity for the Ecuadorian economy. In this regard, the national government prioritized 14 productive sectors to optimize investment. Now, this study, through the application of tabulated and statistically processed surveys, sought to determine whether or not this prioritization responds to the expectations and interests of the citizens and the business community of the province of Tungurahua. Keywords: Economy, productivity, competitiveness, territorial development. URL: http://revistas.uta.edu.ec/erevista/index.php/bcoyu/article/view/687 DOI:http://dx.doi.org/10.31164/bcoyu.20.2019.687 References: Asobanca. (enero de 2019). Boletín Macroeconómico. Obtenido de: https://www.asobanca.org.ec/publicaciones/bolet%C3%ADn-macroecon%C3%B3mico/bolet%C3%ADn-macroecon%C3%B3mico-enero-2019 Banco Central, E. (29 de junio de 2013). Cuatro ejes rigen la Matriz productiva. Obtenido de http://biblioteca.bce.ec/cgi-bin/koha/opac-detail.pl?biblionumber=104765# BCE. (2018). Cuentas provinciales - Banco Central del Ecuador. Retrieved from https://www.bce.fin.ec/index.php/component/k2/item/763-cuentas-nacionales BCE. (2019). Información Estadística - Banco Central del Ecuador. Retrieved from https://contenido.bce.fin.ec/home1/estadisticas/bolmensual/IEMensual.jsp Buen Vivir , P. (2010). Estrategia Territorial Nacional - ETN. Obtenido de https://www.google.com.ec/url?sa=t&rct=j&q=&esrc=s&source=web&cd=5&cad=rja&uact=8&ved=0ahUKEwi2hKn1psDUAhVHMyYKHVvIBhkQFgg4MAQ&url=http%3A%2F%2Fwww.buenvivir.gob.ec%2Fdocuments%2F10157%2Fa77659d2-a53b-4905-8d40-65d3cf4f6db3&usg=AFQjCNHsPLgVj3_5Vkdg6CZM5CS CEPAL. (2010). Anuario Estadístico de América Latina y el Caribe 2009. Mexico: CEPAL. Chiriboga , M., & Wallis, B. (Noviembre de 2010). Diagnóstico de la pobreza rural en ecuador y respuestas de política pública. Obtenido de http://www.rimisp.org/wp-content/files_mf/1366317392Diagnosti.pdf Daza, E. (2015). Estado y transformación productiva en el campo Ecuador 2013/2014. Revista GeoNordeste, 274-294. Dirección de Planificaciòn . (2015). Agenda Tungurahua 2015-2017. Recuperado el 4 de agosto de 2017, de https://issuu.com/gobtungurahua/docs/pdf_agenda_tungurahua_2015-2017_hgp Ecuador, B. C. (Mayo de 2017). Evolución de la Balanza Comercial - enero marzo 2017. Obtenido de Subgerencia de Programación y Regulación Dirección Nacional de Síntesis Macroeconómica: https://contenido.bce.fin.ec/documentos/Estadisticas/SectorExterno/BalanzaPagos/balanzaComercial/ebc201705.pdf Escobar Jiménez, C. (s.f.). Análisis de la política ecuatoriana de becas de estudios de posgrado en el exterior y su relacion con el cambio de matriz productiva. Revista Latinoamericana de Políticas y Acción Pública, 23-49. Espinosa , R. (2015). Sistema Nacional de Informaciòn- SIM. Obtenido de Ministerio Coordinador de Produccion, empleo y Competitividad : http://www.produccion.gob.ec/ministro-richard-espinosa-inauguro-expoalimentar-2015/ Espinosa, R. (24 de mayo de 2014). El ciudadano. Obtenido de http://www.elciudadano.gob.ec/ministro-espinoza-cambio-de-matriz-productiva-requiere-de-la-participacion-del-sector-publico-y-privado/ Flores-Tapia, C. & Flores-Cevallos, L. (2016). Herramientas para simulación de matrices productivas óptimas del Ecuador. Economia y Administraciòn , 7(2), 5. Gachet, N. (2017). La Matriz Productiva. la Repùblica, 4-6. INEC. (junio de 2013). Directorio de empresas 2015. Obtenido de http://www.ecuadorencifras.gob.ec/directoriodeempresas/ Izurieta, N. P. (2015). El Ecuador y el Proceso de Cambio de la Matriz Productiva: Consideraciones para el desarrollo y equilibrio de la Balanza Comercial. Observatorio de la Economia Latinoamericana reviste eumednet, 10. Matute, A., Mora, ,. J., & Mora, R. (2017). Ventajas y desventajas del cambio de la matriz productiva y su incidencia en el sector cafetero de la provincia de El Oro. Tecnológica ESPOL, 4-10. Ministerio de coordinacion de la Producciòn, e. y. (mAYO de 2011). Agendas para la transformacion productiva territorial: Provincia de Tunguahua. Obtenido de http://www.produccion.gob.ec/wp-content/uploads/downloads/2013/02/AGENDA-TERRITORIAL-TUNGURAHUA.pdf Palacios, & Reyes. (2016). Cambio de la matriz productiva del Ecuador y su efecto en el comercio exterior. Dialnet Plus, 418-431. Prebisch, R. (2012). El desarrollo económico de la América Latina y algunos de sus principales problemas. Mexico: CEPAL en Santiago (Estudios e investigaciones). BCE. (2018). Cuentas provinciales - Banco Central del Ecuador. Retrieved from https://www.bce.fin.ec/index.php/component/k2/item/763-cuentas-nacionales INEC. (2018). Ecuador en cifras. Retrieved from http://www.ecuadorencifras.gob.ec Secretaría Nacional de Planificación y Desarrollo. (2012). Transformación de la Matriz Productiva. SENPLADES. Retrieved from http://www.planificacion.gob.ec/wp-content/uploads/downloads/2013/01/matriz_productiva_WEBtodo.pdf SENPLADES. (MAYO de 2013). Plan Nacional del Buen Vivir . Obtenido de http://www.buenvivir.gob.ec/69 SENPLADES. (2014). Agenda regulatoria para la transformaciòn productiva. Quito: Secretaria Nacional de Planificacion y Desarrollo. SENPLADES. (18 de Marzo de 2014). Estrategia Territorial Ecuatoriana- ETE. Obtenido de www.buenvivir.gob.ec/documents/10157/a77659d2-a53b-4905-8d40-65d3cf4f6db3 SENPLADES. (2015). Agenda Zonal - Zona 3 Centro - Provincias de Cotopaxi,Tungurahua, Chimborazo y Pastaza 2013-2017. Obtenido de http://www.planificacion.gob.ec/wp-content/uploads/downloads/2015/11/Agenda-zona-3.pdf SENPLADES. (ENERO de 2016). Secretaria Nacional de Planificaciòn y Desarrollo. Obtenido de http://www.planificacion.gob.ec/wp-content/uploads/downloads/2016/01/9RC.pdf SENPLADES. (Octubre de 2012). Folleto informativo Proceso de desconcentración del Ejecutivo en los niveles administrativos de planificación. Obtenido de Secretaria Nacional de Planificaciòn y Desarrollo : http://www.planificacion.gob.ec/wp-content/uploads/downloads/2012/10/Folleto_informativo-Desconcentracion.pdf Silva, V., Ramirez Gallegos, F., Caria, S., & Dominguez, R. (2015). Ecuador`s Buen vivir. Latin American Perspectives , 18-33. Tungurahua, G. (mayo de 2015). Agenda Tungurahua 2015-2017. Obtenido de http://app.sni.gob.ec/sni-link/sni/PORTAL_SNI/data_sigad_plus/sigadplusdocumentofinal/1860000130001_PDF%20AGENDA%20TUNGURAHUA%202015%20-%202017%20baja_30-09-2015_09-15-46.pdf Vanhulst, J. (2015). El laberinto de los discursos del Buen vivir: entre Sumak Kawsay y Socialismo del siglo XXI. Scielo, 22. Villena. (16 de Enero de 2017). EL ECUADOR Y EL PROCESO DE CAMBIO DE LA MATRIZ PRODUCTIVA: CONSIDERACIONES PARA EL DESARROLLO Y EQUILIBRIO DE LA BALANZA COMERCIAL. Obtenido de http://www.eumed.net/cursecon/ecolat/ec/2015/matriz-productiva.html Villena Izuriete, N. P. (2015). El Ecuador y el proceso de cambio de la matriz productiva: consideraciones parael desarrollo y equilibrio del a balanza comercial. Revista Observatorio de la Economia Latinoamericana, Ecuador, 4. ; Ecuador es un país primario exportador de materias primas que otros países agregan valor mediante procesos industriales e incorporación de servicios, desaprovechando de esta manera las posibilidades de incrementar los ingresos. Por ello, el cambio de la matriz productiva representa un reto y una oportunidad para la economía ecuatoriana. En tal sentido, el gobierno nacional priorizó 14 sectores productivos para optimizar la inversión. Ahora bien, este estudio, mediante la aplicación de encuestas tabuladas y procesadas estadísticamente, buscó determinar si dicha priorización responde o no a las expectativas e intereses de la ciudadanía y del empresariado de la provincia de Tungurahua. Palabras claves: Economía, productividad, competitividad, desarrollo territorial. URL: http://revistas.uta.edu.ec/erevista/index.php/bcoyu/article/view/687 DOI:http://dx.doi.org/10.31164/bcoyu.20.2019.687 Referencias: Asobanca. (enero de 2019). Boletín Macroeconómico. Obtenido de: https://www.asobanca.org.ec/publicaciones/bolet%C3%ADn-macroecon%C3%B3mico/bolet%C3%ADn-macroecon%C3%B3mico-enero-2019 Banco Central, E. (29 de junio de 2013). Cuatro ejes rigen la Matriz productiva. Obtenido de http://biblioteca.bce.ec/cgi-bin/koha/opac-detail.pl?biblionumber=104765# BCE. (2018). Cuentas provinciales - Banco Central del Ecuador. Retrieved from https://www.bce.fin.ec/index.php/component/k2/item/763-cuentas-nacionales BCE. (2019). Información Estadística - Banco Central del Ecuador. Retrieved from https://contenido.bce.fin.ec/home1/estadisticas/bolmensual/IEMensual.jsp Buen Vivir , P. (2010). Estrategia Territorial Nacional - ETN. Obtenido de https://www.google.com.ec/url?sa=t&rct=j&q=&esrc=s&source=web&cd=5&cad=rja&uact=8&ved=0ahUKEwi2hKn1psDUAhVHMyYKHVvIBhkQFgg4MAQ&url=http%3A%2F%2Fwww.buenvivir.gob.ec%2Fdocuments%2F10157%2Fa77659d2-a53b-4905-8d40-65d3cf4f6db3&usg=AFQjCNHsPLgVj3_5Vkdg6CZM5CS CEPAL. (2010). Anuario Estadístico de América Latina y el Caribe 2009. Mexico: CEPAL. Chiriboga , M., & Wallis, B. (Noviembre de 2010). Diagnóstico de la pobreza rural en ecuador y respuestas de política pública. Obtenido de http://www.rimisp.org/wp-content/files_mf/1366317392Diagnosti.pdf Daza, E. (2015). Estado y transformación productiva en el campo Ecuador 2013/2014. Revista GeoNordeste, 274-294. Dirección de Planificaciòn . (2015). Agenda Tungurahua 2015-2017. Recuperado el 4 de agosto de 2017, de https://issuu.com/gobtungurahua/docs/pdf_agenda_tungurahua_2015-2017_hgp Ecuador, B. C. (Mayo de 2017). Evolución de la Balanza Comercial - enero marzo 2017. Obtenido de Subgerencia de Programación y Regulación Dirección Nacional de Síntesis Macroeconómica: https://contenido.bce.fin.ec/documentos/Estadisticas/SectorExterno/BalanzaPagos/balanzaComercial/ebc201705.pdf Escobar Jiménez, C. (s.f.). Análisis de la política ecuatoriana de becas de estudios de posgrado en el exterior y su relacion con el cambio de matriz productiva. Revista Latinoamericana de Políticas y Acción Pública, 23-49. Espinosa , R. (2015). Sistema Nacional de Informaciòn- SIM. Obtenido de Ministerio Coordinador de Produccion, empleo y Competitividad : http://www.produccion.gob.ec/ministro-richard-espinosa-inauguro-expoalimentar-2015/ Espinosa, R. (24 de mayo de 2014). El ciudadano. Obtenido de http://www.elciudadano.gob.ec/ministro-espinoza-cambio-de-matriz-productiva-requiere-de-la-participacion-del-sector-publico-y-privado/ Flores-Tapia, C. & Flores-Cevallos, L. (2016). Herramientas para simulación de matrices productivas óptimas del Ecuador. Economia y Administraciòn , 7(2), 5. Gachet, N. (2017). La Matriz Productiva. la Repùblica, 4-6. INEC. (junio de 2013). Directorio de empresas 2015. Obtenido de http://www.ecuadorencifras.gob.ec/directoriodeempresas/ Izurieta, N. P. (2015). El Ecuador y el Proceso de Cambio de la Matriz Productiva: Consideraciones para el desarrollo y equilibrio de la Balanza Comercial. Observatorio de la Economia Latinoamericana reviste eumednet, 10. Matute, A., Mora, ,. J., & Mora, R. (2017). Ventajas y desventajas del cambio de la matriz productiva y su incidencia en el sector cafetero de la provincia de El Oro. Tecnológica ESPOL, 4-10. Ministerio de coordinacion de la Producciòn, e. y. (mAYO de 2011). Agendas para la transformacion productiva territorial: Provincia de Tunguahua. Obtenido de http://www.produccion.gob.ec/wp-content/uploads/downloads/2013/02/AGENDA-TERRITORIAL-TUNGURAHUA.pdf Palacios, & Reyes. (2016). Cambio de la matriz productiva del Ecuador y su efecto en el comercio exterior. Dialnet Plus, 418-431. Prebisch, R. (2012). El desarrollo económico de la América Latina y algunos de sus principales problemas. Mexico: CEPAL en Santiago (Estudios e investigaciones). BCE. (2018). Cuentas provinciales - Banco Central del Ecuador. Retrieved from https://www.bce.fin.ec/index.php/component/k2/item/763-cuentas-nacionales INEC. (2018). Ecuador en cifras. Retrieved from http://www.ecuadorencifras.gob.ec Secretaría Nacional de Planificación y Desarrollo. (2012). Transformación de la Matriz Productiva. SENPLADES. Retrieved from http://www.planificacion.gob.ec/wp-content/uploads/downloads/2013/01/matriz_productiva_WEBtodo.pdf SENPLADES. (MAYO de 2013). Plan Nacional del Buen Vivir . Obtenido de http://www.buenvivir.gob.ec/69 SENPLADES. (2014). Agenda regulatoria para la transformaciòn productiva. Quito: Secretaria Nacional de Planificacion y Desarrollo. SENPLADES. (18 de Marzo de 2014). Estrategia Territorial Ecuatoriana- ETE. Obtenido de www.buenvivir.gob.ec/documents/10157/a77659d2-a53b-4905-8d40-65d3cf4f6db3 SENPLADES. (2015). Agenda Zonal - Zona 3 Centro - Provincias de Cotopaxi,Tungurahua, Chimborazo y Pastaza 2013-2017. Obtenido de http://www.planificacion.gob.ec/wp-content/uploads/downloads/2015/11/Agenda-zona-3.pdf SENPLADES. (ENERO de 2016). Secretaria Nacional de Planificaciòn y Desarrollo. Obtenido de http://www.planificacion.gob.ec/wp-content/uploads/downloads/2016/01/9RC.pdf SENPLADES. (Octubre de 2012). Folleto informativo Proceso de desconcentración del Ejecutivo en los niveles administrativos de planificación. Obtenido de Secretaria Nacional de Planificaciòn y Desarrollo : http://www.planificacion.gob.ec/wp-content/uploads/downloads/2012/10/Folleto_informativo-Desconcentracion.pdf Silva, V., Ramirez Gallegos, F., Caria, S., & Dominguez, R. (2015). Ecuador`s Buen vivir. Latin American Perspectives , 18-33. Tungurahua, G. (mayo de 2015). Agenda Tungurahua 2015-2017. Obtenido de http://app.sni.gob.ec/sni-link/sni/PORTAL_SNI/data_sigad_plus/sigadplusdocumentofinal/1860000130001_PDF%20AGENDA%20TUNGURAHUA%202015%20-%202017%20baja_30-09-2015_09-15-46.pdf Vanhulst, J. (2015). El laberinto de los discursos del Buen vivir: entre Sumak Kawsay y Socialismo del siglo XXI. Scielo, 22. Villena. (16 de Enero de 2017). EL ECUADOR Y EL PROCESO DE CAMBIO DE LA MATRIZ PRODUCTIVA: CONSIDERACIONES PARA EL DESARROLLO Y EQUILIBRIO DE LA BALANZA COMERCIAL. Obtenido de http://www.eumed.net/cursecon/ecolat/ec/2015/matriz-productiva.html Villena Izuriete, N. P. (2015). El Ecuador y el proceso de cambio de la matriz productiva: consideraciones parael desarrollo y equilibrio del a balanza comercial. Revista Observatorio de la Economia Latinoamericana, Ecuador, 4.

Mención Especial en Investigación Arquitectónica en el XXV Premio de Arquitectura convocado por el Colegio Oficial de Arquitectos de Huelva ; [SPA] La clase proletaria en España habría de recorrer un largo y tedioso trayecto de algunas décadas hasta la definitiva consecución del derecho a unas vacaciones anuales retribuidas. Esta demanda histórica será satisfecha por vez primera en la Constitución Republicana del año 1931, y consolidada algunos años después con la promulgación del Fuero del Trabajo de 1938, lo que llevará al régimen franquista a afrontar el reto de idear modelos para la organización del ocio y las vacaciones de los trabajadores del país. Con la mirada puesta en aquellas experiencias de problemática similar llevadas a cabo previamente por otros regímenes totalitarios en Italia, Alemania o Portugal, la conocida como Obra Sindical de Educación y Descanso instauraría en España una compleja red de albergues y residencias de veraneo con localizaciones diversas a lo largo y ancho de la geografía del país, resultando significativo el número de instalaciones de este tipo emplazadas en el ámbito litoral. El rotundo éxito que entre las masas trabajadoras cosechase la labor desempeñada por este organismo estatal durante las dos primeras décadas del régimen franquista, propiciaría el escenario idóneo para la implementación de un novedoso modelo para la organización, como sin duda el control, del descanso y el ocio estival de los productores españoles: las ciudades de vacaciones de Educación y Descanso. Promovidas durante el tramo intermedio de la década de los años cincuenta, la Obra Sindical de Educación y Descanso construiría en España hasta tres ciudades de vacaciones para trabajadores, ejecutadas ex nihilo como asentamientos autosuficientes estratégicamente localizados en privilegiadas parcelas a pie de playa, y destinadas no sólo a garantizar el descanso de sus residentes durante el asueto estival, sino también a un adoctrinamiento político que, de manera soterrada, se pondría en práctica en el distendido ambiente que estas instalaciones vacacionales ofrecerían. El modelo ciudad de vacaciones de Educación y Descanso, objeto de un profundo estudio en este trabajo, encuentra su punto de partida en la playa Larga de Tarragona, extendiéndose en pocos años a sendas parcelas en Marbella y Perlora, convirtiéndose así en una sutil avanzadilla de lo que la década siguiente depararía al litoral español. El presente trabajo se propone dar respuesta a tres interrogantes surgidos en torno a este novedoso modelo de organización y control del descanso proletario en España. El primero de ellos aborda la especificidad que, como consecuencia de sus singulares circunstancias, se le presume a este tipo de asentamientos vacacionales. Para ello, se ha elaborado un análisis comparativo entre las ciudades de vacaciones de Educación y Descanso y otros modelos alternativos para la organización de las masas trabajadoras en el territorio que, contemporáneamente, se estarían desarrollando en España tanto en las periferias de la ciudad industrial tradicional, como en el ámbito rural como resultado del proceso de urbanización al que el Instituto Nacional de Colonización sometería al campo español. El segundo de los interrogantes planteados en este trabajo aflora tras la elaboración del estado del conocimiento sobre la materia, y versa sobre la posible continuidad del modelo en el tiempo. Esta investigación pone en entredicho la literatura especializada en las ciudades de vacaciones de Educación y Descanso, que sitúa dicho modelo como un hecho puntual y aislado de la década de los cincuenta, negando de forma precipitada la existencia de experiencias adicionales promovidas durante la etapa final del régimen franquista. El tercer y último interrogante que se plantea en este trabajo se centra en la revisión del modelo, tratando de identificar la probable influencia que sobre el mismo ejerciera el cambio de contexto experimentado con la llegada de la década de los años sesenta, cuando el fenómeno turístico de masas, tanto nacional como internacional, irrumpiría definitivamente en las casi inalteradas costas de nuestro país. Como colofón de esta investigación se han planteado una serie de conclusiones como resolución de las hipótesis de partida formuladas en el trabajo. La identificación de algunos parámetros inherentes a las tres ciudades de vacaciones ejecutadas por Educación y Descanso en la década de los años cincuenta, como la especificidad de su programa o su especial posicionamiento respecto al lugar y el paisaje, ha resultado determinante a la hora de demostrar la singularidad de estos conjuntos respecto de otros modelos analizados para la organización de las clases obreras en el territorio. Así mismo, como aportación al conocimiento sobre la temática, se han documentado hasta dos nuevos proyectos de ciudades de vacaciones promovidos por Educación y Descanso en la segunda mitad de los años sesenta, en Guardamar del Segura (Alicante) y en Punta Umbría (Huelva), ignoradas hasta hoy por la bibliografía específica. A pesar de no haber sido ejecutadas, estas propuestas han permitido constatar las intenciones de la Obra Sindical de dar continuidad a su novedoso modelo de organización y control del descanso de los trabajadores durante la etapa final del régimen franquista, un periodo en el que, sin embargo, asistiremos a la pérdida de la hegemonía sobre las costas españolas de la institución estatal Educación y Descanso en beneficio de las arrolladoras promociones de apartamentos y hoteles de promoción privada que ocuparán a partir de entonces las privilegiadas posiciones a pie de playa. Este contexto obligará a introducir variaciones sustanciales sobre el modelo objeto de este trabajo ante la ineludible necesidad de competir con otras actuaciones que en el orden privado se comenzarían a ejecutar en el litoral español. Situado este episodio de las ciudades de vacaciones de Educación y Descanso dentro del debate sobre la gestación del fenómeno turismo de masas en España, se abren ahora nuevos interrogantes que conducen a futuras líneas de trabajo, como desentrañar las causas reales que llevaron a la Obra Sindical al abandono prematuro de un modelo aparentemente exitoso, o identificar las posibles reminiscencias del mismo sobre otras propuestas de organización del ocio turístico en el territorio implementadas en las décadas posteriores, como los denominados resorts turísticos que tan en boga estuvieron en España a partir de los años noventa. ; [ENG] The proletarian class in Spain had to go through a long and tedious journey of some decades until the final attainment of the right to a paid annual vacation. This historical demand was fulfilled in the Republican Constitution of 1931 and consolidated some years later with the enactment of the Jurisdiction of Labour in 1938. It made the Franco's regime face the challenge of devising models for the organization of leisure and vacation of workers. With an eye towards those similar experiences carried out previously by other totalitarian regimes in Italy, Germany or Portugal, the so-called Trade Union Work of Education and Rest established a complex network of hostels and summer residences with different locations throughout Spain, being significant the number of this kind of facilities located in the coastal area. The clear success that the labour of this State institution had among the working class in the first two decades of Franco's regime favoured the perfect setting for the implementation of a new model for the organization, as well as the control, of Spanish producers' rest and summer leisure: holiday cities of education and rest. Promoted during the middle part of the 1950s, the Trade Union Work of Education and Rest built three holiday cities for workers in Spain. They were performed ex nihilo as self-sufficient settlements, strategically located in privileged plots at the beach and intended not only to guarantee the rest of its residents during the summer holidays, but also to a political indoctrination which would be covertly implemented in the relaxed atmosphere that these holiday facilities offered. The model of holiday city of education and rest, object of a deep study in this research, has its starting point at Larga beach, in Tarragona, extending itself in a few years to two plots in Marbella and Perlora. Therefore, it became a subtle advance of what the next decade would bring to the Spanish coast. The present study intends to answer three questions about this new model of organization and control of proletarian rest in Spain. The first question is about the specificity that, as a consequence of its unique circumstances, this kind of holiday settlements is assumed to have. To do this, a comparative analysis has been carried out among holiday cities of Education and Rest and other alternative models for organization of working masses in the territory that at the same time would be developing in Spain, not only in the surroundings of the traditional industrial city, but also in the rural area. This is the result of the urbanization process that the National Institute of Colonization would subject to Spanish countryside. The second question, which is raised in this study after the development of the state of knowledge on the subject, deals with the possible continuity of the model over time. This research calls into question the specialized literature in the holiday cities of Education and Rest. This literature finds this model as a punctual and isolated fact from the fifties, hastily denying the existence of additional experiences promoted during the final stage of Franco's regime. The third and final question of this study focuses on the review of the model, trying to identify the probable influence that the change of context experienced with the arrival of the sixties had on it, when mass tourism phenomenon, both national and international, would definitely break into the almost unchanged coasts of our country. As a culmination of this research, some conclusions have been proposed as a resolution of the starting hypotheses formulated in the study. The identification of some parameters inherent in the three holiday cities performed by Education and Rest in the fifties, such as the specificity of its program or its special positioning regarding place and landscape, has proved to be decisive to demonstrate the uniqueness of these sets in relation to other models analyzed for the organization of working classes in the territory. Likewise, as a contribution to knowledge on the subject, two new projects of holiday cities promoted by Education and Rest have been documented in the second half of the sixties, in Guardamar del Segura (Alicante) and in Punta Umbría (Huelva), being ignored until today by specific bibliography. Despite not having been performed, these proposals have revealed the intentions of the Trade Union Work to continue its innovative model of organization and control of workers' rest during the final stage of Franco's regime. However, there will be a loss of hegemony of the state institution Education and Rest over Spanish coasts for the benefit of overwhelming promotions of apartments and hotels of private promotion which will be on privileged positions at the beach from then on. This context will force the introduction of substantial variations on the model being studied in this work because of the unavoidable need to compete with other performances which would privately start to be carried out in Spanish coast. Having placed this episode of holiday cities of Education and Rest within the debate on the gestation of the mass tourism phenomenon in Spain, there are some new questions leading to future lines of study, such as finding the real causes that made the Trade Union Work leave prematurely a model apparently successful or finding its possible reminiscences on other proposals for organizing tourist leisure in the territory being implemented in subsequent decades. An example of this aspect would be the so-called tourist resorts which were so popular in Spain since the 1990s. ; Escuela Internacional de Doctorado de la Universidad Politécnica de Cartagena ; Universidad Politécnica de Cartagena ; Programa Oficial de Doctorado en Arquitectura y Tecnología de la Edificación